OCT  7  1988 

Logical  ' 


BX  5145    .C35  1849 
Cardwell,   Edward,  1787-1861. 
A  history  of  conferences  and 
other  proceedings  connected 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/details/historyofconfereOOcard_0 


AND   OTHER  PROCEEDINGS 

CONNECTED  WITH  THE  REVISION  OP 

THE  BOOK  OF  COMMON  PRAYER; 

FROM   THE   YEAR  1558  TO   THE  YEAR  1690. 


BY 

EDWARD  CARDWELL,  D.D. 

PRINCIPAL  OF  ST.  ALBAN'S  HALL. 


THIRD  EDITION. 


OXFORD, 
AT  THE  UNIVERSITY  PRESS. 

MDCCCXLIX. 


This  volume  is  a  sequel  to  the  one  entitled  "  The  two 
Books  of  Common  Prayer,  set  forth  by  authority  of 
Parliament  in  the  reign  of  King  Edward  VI,  compared 
with  each  other and  the  two  volumes  jointly  are  in- 
tended to  contain  a  complete  documentary  history  of  the 
English  liturgy  from  the  period  of  the  Reformation  down 
to  the  present  time. 


CONTENTS. 


INTRODUCTION. 

The  state  of  religious  opinions  and  parties  during  the 
reigns  of  Edward  VI.  and  Mary. 

The  two  objects  of  the  English  reformers.  ...  the  different  parts 
they  were  allowed  to  take.  .  .  .  their  incidental  advantages.  .  .  . 
the  character  of  the  sovereign.  ...  the  state  of  religious  con- 
troversy. .  . .  illustrated  from  the  cases  of  the  eucharist  and 
clerical  vestments.  .  . .  the  progress  of  change.  .  .  .  exemplified 
in  the  second  Service-book  of  king  Edward.  .  .  .  changes  made 
in  the  communion  service.  ...  in  the  rubric  respecting  vest- 
ments. .  . .  principles  involved  in  those  changes.  .  .  .  opinion  of 
lord  Bacon.  .  . .  the  English  reformers  in  exile.  .  . .  the  exiles 
at  Frankfort. ...  at  Geneva.  .  .  .  state  of  religious  opinions  on 
the  accession  of  Elizabeth. .  .  .  sentiments  of  moderation. .  .  . 
divines  who  had  remained  in  England.  .  .  .  archbishop  Parker 
....  influence  of  the  exiles.  .  .  .  character  of  Elizabeth.  .  .  .  the 
tendency  of  her  measures. 


CHAPTER  I. 

The  revision  of  the  liturgy  in  the  reign  of  Elizabeth. 

The  queen's  neutrality.  .  .  .  efforts  of  the  two  great  religious 
parties ....  the  queen's  proclamation.  ...  committee  of  revi- 
sion. .  .  .  the  only  prudent  method.  ...  of  whom  composed.  .  .  . 


CONTENTS. 

Guest  added  to  the  committee.  .  .  .  the  report  he  made  to 
Cecil.  .  . .  the  convocation. .  .  .  articles  presented  by  them  to 
parliament.  .  .  .  approved  by  the  two  universities.  .  .  .  the  queen 
withdraws  her  bill  of  uniformity.  .  .  .  conference  of  divines  at 
Westminster.  .  .  .  questions  for  discussion. .  .  .  proceedings  of 
the  conference ....  bill  of  uniformity  again  brought  before 
parliament.  .  . .  passed.  .  .  .  opposition  in  the  house  of  lords.  .  .  . 
changes  made  in  the  liturgy.  .  .  .  effects  of  these  changes.  .  . . 
with  reference  to  the  eucharist.  ...  to  clerical  vestments. .  .  . 
extraneous  influences. .  .  .  conformists  actuated  by  different 
motives. .  . .  sentiments  of  the  clergy  in  general.  .  .  .  the  con- 
vocation. .  .  .  articles  proposed  in  the  lower  house. 


CHAPTER  II. 

Documents  connected  with  the  revision  of 
queen  Elizabeth. 

I.  The  device  for  alteration  of  religion  in  the  first  year  of  queen 
Elizabeth,  (supposed  to  have  been  drawn  up  by  sir  Thomas 

Smith.)  Cotton  Libr.  Julius  F.  6  II.  Dr.  Guest  to  sir 

William  Cecil,  the  queen's  secretary,  concerning  the  Service- 
book  newly  prepared  for  the  parliament.    Corp.  Chr.  .Coll. 

Camb.  vol.  106  III.  The  first  proposition  upon  which  the 

papists  and  protestants  disputed  in  Westminster  Abbey.  The 
discourse  of  Dr.  Home.  Fox's  Acts  and  Mon.  and  Corp.  Chr. 

Coll.  Camb.  vol.  1  2 1.  Synodalia  IV.  The  answer  of  Dr. 

Cole  to  the  first  proposition  of  the  protestants.    Corp.  Chr. 

Coll.  Camb.  vol.  121.  Synod  V.  The  protestants'  discourse 

prepared  to  have  been  read  in  the  public  conference  at  West- 
minster on  the  second  question.  Corp.  Chr.  Coll.  Camb.  vol. 

121.  Synod  VI.  Dr.  Cox's  letter  to  Wolfgang  Weidner, 

with  an  account  of  the  disputation  at  Westminster.  Corp.  Chr. 

Coll.  Camb.  vol.  241  VII.  A  letter  of  Jewel's  to  Peter 

Martyr,  concerning  the  disputation  at  Westminster.  Burnet 
Hist.  Ref.  vol.  in.  part  2.  pp.  360 — 362..  ..VIII.  The  ora- 
tion of  Abbot  Feckenham  in  the  parliament  house,  1559, 
against  the  bill  for  the  liturgy.  Corp.  Chr.  Coll.  Camb-  vol.  121. 


CONTENTS. 


vii 


Synod  IX.  The  oration  of  bishop  Scot  in  the  parliament 

house  against  the  bill  for  the  liturgy.  Fox  MSS.  Vesp.  D.  18. 
....  X.  Extract  from  the  journal  of  the  lower  house  of  convo- 
cation.   Burn.  Hist.  Ref.  vol.  in.  p.ii.  p.  419. 

CHAPTEE  III. 

The  revision  of  the  liturgy  in  the  reign  of  James  I. 

The  progress  of  puritanism.  .  .  .  the  cross  and  the  surplice. .  .  . 
the  auxiliaries  of  the  puritans.  .  .  .the  loftiness  of  their  pre- 
tensions. .  .  .  causes  of  the  support  they  met  with.  .  .  .  proceed- 
ings of  the  high  commission  ....  dissatisfaction  with  the 
government. .  . .  want  of  occupation. .  .  .  illustrated  in  the  con- 
spiracy of  1603  ....  all  nonconformists  treated  as  state- 
offenders.  .  .  .  nonconformist  ministers.  .  .  .  opinions  of  eminent 
statesmen  respecting  them.  .  .  .  publications  on  the  subject.  .  .  . 
Cooper,  bishop  of  Winchester.  .  .  .  Bancroft,  afterwards  arch- 
bishop of  Canterbury.  .  . .  Hooker's  Ecclesiastical  Polity.  .  .  . 
the  close  of  Elizabeth's  reign. .  . .  the  millenary  petition. .  . . 
sentiments  of  king  James.  ...he  grants  a  conference.... 
advice  of  lord  Bacon ....  declaration  from  the  two  univer- 
sities ....  the  king's  proclamation  ....  divines  convened  at 
HamptonCourt.  .  . .  statement  of  Dr.  Montague.  .  . .  resolutions 
adopted  by  the  king.  .  .  .  his  method  of  carrying  them  into 
effect. ,  .  .  the  alterations  made  in  the  liturgy.  .  .  .  disappoint- 
ment of  the  puritans.  .  .  .  petition  from  the  diocese  of  Lincoln 
....  plans  of  moderation.  .  .  .  strong  opinion  expressed  of  their 
futility.  .  .  .  decided  answer  in  their  favour. 

CHAPTER  IV. 

Documents  connected  with  the  revision  of 
king  James  I. 

I.  A  proclamation  concerning  such  as  seditiously  seek  reformation 
in  church  matters.  Wilkins'  Cone.  vol.  iv.  p.  37  1 ...  .  II.  The 
opinion  of  Matthew  Hutton,  archbishop  of  York,  touching 
certain  matters,  like  to  be  brought  in  question  at  the  con- 


VU1 


CONTENTS. 


ference.  Strype,  Whitgift,  vol.  iii.  pp.  392 — 402  III.  King 

James  to  some  person  unknown  in  Scotland,  concerning  the 
conference  at  Hampton  Court.  Cott.  Libr.  Vespasian,  F.  3. 
....  IV.  A  letter  from  court  by  Toby  Matthew,  bishop  of 
Durham,  to  archbishop  Hutton,  giving  an  account  of  the  con- 
ference. Strype, Whitgift.vol.  iii.  pp.402 — 407. ...  V.  The  sum 
and  substance  of  the  conference  at  Hampton  Court,  contracted 
by  William  Barlow,  D.D.,dean  of  Chester.  ...  VI.  A  letter  from 
Patrick  Galloway  to  the  presbytery  of  Edinburgh,  concerning 
the  conference.  Calderwood's  Hist,  of  the  Ch.  of  Scotland, 
p.  474  ....  VII.  Archiepiscopo  Cantuariensi  et  aliis  pro  refor- 
matione  Libri  Communis  Precum.  Rymer,  vol.  xvi.  p.  565. 
....  VIII.  A  proclamation  for  the  authorizing  of  the  Book  of 
Common  Prayer  to  be  used  throughout  the  realm.  Wilkins' 
Cone.  vol.  iv.  p.  377. 

CHAPTER  V. 

Interpolations  charged  against  archbishop  Laud. 

Quickness  to  discover  matter  of  accusation  ....  readiness  to  give 
it  credence. .  . .  character  of  abp.  Laud.  ...  his  vigilance  over 
the  press ....  his  instructions  respecting  works  written  against 
popery.  .  .  .  displeasure  created. ..."  The  news  from  Ipswich" 
....  Sermons  by  H.  Burton.  .  .  .  form  of  prayer  for  the  5th  of 
November.  ...  for  the  public  fast  of  1636. .  . .  forms  of  prayer, 
&c.  on  different  occasions  ....  alteration  in  the  prayer  for  the 
royal  family.  .  .  .  made  by  competent  authority ....  alteration 
in  one  of  the  Epistles. ...  no  ground  of  accusation  against 
abp.  Laud.  .  . .  the  change  of  "  minister"  into  "  priest". .  . . 
not  made  by  the  archbishop  ....  his  speech  in  the  star- 
chamber  ....  how  far  these  charges  were  revived  at  his  trial. 

CHAPTER  VI. 

The  proceedings  of  the  conference  at  the  Savoy. 

The  time  of  the  rebellion  ....  committee  appointed  by  the  house 
of  lords ....  entered  actively  upon  their  duties ....  motives 
that  actuated  them ....  the  changes  they  agreed  upon .... 


CONTENTS. 


effect  of  their  concessions  ....  ordinances  proscribing  the 
Common  Prayer  Book.  .  . .  their  natural  results  ....  aided  by 
collateral  circumstances ....  strong  principles  of  church- 
ascendancy.  .  . .  the  king's  declaration. ...  an  exclusive  desire 
for  a  strong  government  ....  boldness  of  the  dissenters.  .  .  . 
their  unreasonable  demands. ...  the  king's  refusal.  .  .  .  proceed- 
ings of  the  episcopal  clergy.  .  .  .  anxiety  of  the  king's  ministers 
respecting  them. .  . .  the  advice  they  gave  as  to  the  dissenters 
....  restoration  of  the  liturgy. .  .  .  critical  circumstances  of 
the  times.  .  . .  the  king's  method  of  proceeding. ...  a  confer- 
ence resolved  upon.  .  .  .  good  policy  of  the  court.  .  .  .  conciliating 
demeanour  of  the  king.  .  . .  the  dissenters  invited  to  make  over- 
tures. .  .  they  deliver  in  proposals.  .  . .  the  groundless  nature  of 
their  basis. .  .  .  the  answer  of  the  bishops. .  .  .  influence  of  ex- 
traneous circumstances.  .  .  .  the  king's  ample  concessions.  .  .  . 
his  private  reasons. .  . .  success  of  his  stratagem.  .  . .  satisfaction 
of  the  dissenters. .  . .  commission  for  the  revision  of  the  liturgy 
....  the  instructions  provided. .  .  .  proper  interpretation  of  them 
....  proper  course  of  proceeding. .  .  .  dissenters  required  to 
tender  their  exceptions.  .  .  .  the  policy  of  such  a  method.  .  .  . 
uncompromising  principle  of  the  dissenters.  .  .  .  their  list  of  ex- 
ceptions and  new  liturgy. .  . .  their  high  tone  of  language. .  .  . 
the  bishops  determine  to  act  as  judges  ....  their  answers. .  .  . 
the  rejoinder  of  the  dissenters. ...  its  peremptory  nature.  .  . . 
ten  days  only  remaining. ...  a  personal  debate. ...  its  natural 
consequences ....  bishop  Cosin's  proposal ....  disputation  on 
one  single  topic. .  .  .  general  reflections  as  to  toleration. 

CHAPTER  VII. 

Documents  connected  with  the  conference  at  the  Savoy. 

I.  Proceedings  of  the  committee  of  divines  appointed  by  the 
house  of  lords  in  1641.  Baxter's  Life  by  Sylvester,  b.  I.  p.  2. 
p.  3  69....  II.  The  first  address  and  proposals  of  the  min- 
isters to  king  Charles  II.  Baxter's  Life  by  Sylvester,  b.  I.  p.  2. 
p.  232  ....  III.  His  majesty's  declaration  to  all  his  loving 
subjects,  bearing  date  October  25,  1660.  Wilkins'  Cone, 
vol.  iv.  p.  560  ....  IV.  His  majesty's  letters  patents  for  a  com- 
mission of  divines,  bearing  date  March  25,  1661.  Wilkins' 
b 


X 


CONTENTS. 


Cone.  vol.  iv.  p.  572  ....  V.  The  exceptions  against  the  Book 
of  Common  Prayer,  presented  by  the  ministers  May  4,  1661. 
Baxter's  Life  by  Sylvester,  b.  I.  p.  2.  p.  316....  VI.  The 
answer  of  the  bishops  to  the  exceptions  of  the  ministers. 
From  the  account  of  the  proceedings  of  the  Savoy  commis- 
sioners, published  in  1 661  ....  VII.  The  disputation  in  which 
the  episcopal  divines  were  opponents  and  the  ministers  re- 
spondents.   From  an  account  printed  in  1662. 

CHAPTER  VIII. 

The  revision  of  the  liturgy  in  the  reign  of  Charles  II. 

The  king's  intention  to  summon  a  convocation ....  reasons  for  his 
change  of  plan. .  .  .  convocation  finallv  summoned.  ...  its  pro- 
ceedings ....  it  receives  the  thanks  of  the  house  of  lords.  .  .  . 
excitement  of  the  house  of  commons.  .  .  .  their  resolute  mea- 
sures ....  more  considerate  proceedings  of  the  lords ....  they 
pass  the  bill  of  uniformity.  .  .  .jealousy  and  suspicion  felt  by 
the  commons.  .  .  .  strong  provisions  added  by  them  to  the  bill 
....  somewhat  mitigated  by  the  lords.  .  . .  the  bill  receives  the 
royal  assent.  .  .  .  alterations  made  in  the  liturgy.  .  .  .  amounting 
to  about  600. ...  no  changes  made  to  gratify  the  dissenters  .  . 
some  changes  made  that  were  known  to  be  galling  to  them 
....  the  apparent  design  was  to  restrain  and  exclude  them.  .  .  . 
and  they  themselves  so  interpreted  it.  .  .  .  the  fear  that  was 
felt  of  Laudian  sentiments.  .  .  .  grounds  for  that  fear. .  . .  Mr. 
Sancroft's  book.  .  .  .  produced  in  the  convocation.  .  .  .  employed 
in  the  revision  of  the  Liturgy.  .  .  .  the  great  use  that  was  made 
of  it.  .  . .  its  leaning  towards  the  Laudian  theology. 

CHAPTER  IX. 

The  attempt  made  to  revise  the  liturgy  in  the  reign  of 
William  and  Mary. 

Defection  from  the  side  of  the  dissenters.  .  .  .  Dr.  Tillotson. .  .  . 
still  continued  to  promote  a  comprehension.  ...  progress  of 

that  cause  in  the  time  of  Charles  II  banishment  of  lorj 

Clarendon. ...  the  cabal.  ...  the  cause  supported  by  bishops 


CONTENTS. 


xi 


and  peers  .  .  .  always  disappointed. .  . .  Dr.Tillotson  pronounce? 
it  hopeless.  .  . .  the  king's  secret  designs. .  .  .  their  constant 
and  powerful  influence. .  .  .  the  court  and  the  dissenters  in  al- 
liance. .  . .  they  continually  thwart  each  other. .  .  .  reasons  for 
the  quiescence  of  the  episcopal  clergy. .  .  .  king  James  II.  . 
new  posture  of  affairs. ...  affinities  between  churchmen  and 
dissenters. .  .  .  claims  of  the  church.  .  . .  acknowledged  by  the 
dissenters.  .  .  .  merits  on  their  part. .  . .  anger  of  the  king.  .  .  . 
many  circumstances  favourable  to  a  coalition.  .  .  .  disposition  of 
the  bishops.  .  . .  archbishop  Sancroft. .  .  .  aids  the  prevailing 
sentiment.  .  . .  what  were  probably  his  own  convictions.  .  .  . 
letter  of  the  bishop  of  Ely. .  .  .  moderation  of  king  William 
....  his  caution  as  to  the  encouragement  of  the  dissenters.  .  . . 
bills  of  comprehension  and  toleration.  .  .  .  the  latter  bill  passed 
....  the  former  laid  aside  by  the  commons. .  . .  who  resolve  to 
petition  for  a  convocation.  .  .  .  the  lords  join  in  the  address.  .  .  . 
the  king  advised  by  Dr.  Tillotson  to  consent.  ...  a  commission 
of  bishops  and  other  divines.  .  .  .  concessions  expected  from 
them.  .  .  .  much  in  advance  of  public  opinion  .  .  .  letter  of  Dr. 
Comber. .  .  .  bishop  Patrick.  ...  his  line  of  conduct.  .  . .  pro- 
ceedings of  the  commission. .  .  .  their  report  never  made  public 
....  question  of  reordination.  .  .  .  collateral  circumstances.  .  .  . 
violences  in  Scotland. .  .  .  the  toleration  recently  obtained.  .  . . 
the  non-jurors. .  . .  danger  of  making  any  changes  in  the 
liturgy.  ...  the  feeling  of  the  convocation ....  election  of 
prolocutor.  .  .  .  objections  of  the  lower  house  to  the  address  of 
the  bishops.  .  .  .  convocation  prorogued. 


CHAPTER  X. 

Documents  connected  with  the  attempted  revision  of 
William  and  Mary. 

I.  Commission  of  William  and  Mary  for  the  review  of  the 
liturgy,  1689.  From  Rennet's  Complete  History,  vol.  iii. 
p  .590.  ...  II.  Letter  from  lord  Nottingham,  to  bishop  Burnet, 
requiring  him  to  attend  as  one  of  the  king's  commissioners. 
From  the  original  among  the  Burnet  papers  in  the  Bodleian 
....  III.  Proceedings  of  the  Commission  of  1689.  From 


xii 


CONTENTS. 


Dr.  Calamv's  Life  of  Baxter,  p.  432.  .  . .  IV.  Proceedings  of  the 
commission  of  1689.  From  Dr.  Nicholl's  Apparatus  ad  Defens. 
Eccles.  Angl.  p.  95  V.  The  particular  acts  and  adjourn- 
ments of  the  convocation  of  1689.  From  Mr.  Long's  Vox 
Cleri,  printed  anno  1690,  p.  59.  (Comp.  Wilk.  Cone.  vol.  iv. 
p.  619.).  .  .  .  VI.  Letter  to  Dr.  Tillotson,  bearing  date  Oct.  5, 
1689.  From  the  MS.  Library  at  Lambeth.  Gibs.  930,  No. 
183. .  .  .  VII.  An  act  for  uniting  his  majesty's  protestant  sub- 
jects.   From  a  MS.  among  the  Burnet  papers  in  the  Bodleian. 


CONCLUSION. 

No  attempt  at  a  revision  since  the  time  of  king  William.  .  .  .  ap- 
plications made  to  the  bishops  for  that  purpose.  ...  is  any  new 
attempt  necessary  ?.  .  .  .  or  desirable  ?.  .  .  .  admitted  that  the  li- 
turgy is  capable  of  improvement.  .  .  .  such  an  attempt  not  ne- 
cessary. .  .  .  except  on  one  supposition.  ...  a  case  irrelevant  and 
unprofitable  to  discuss. ...  is  the  attempt  desirable  ?. .  . .  prac- 
tical difficulties. .  .  .  supposed  case  of  such  an  experiment.  .  . . 
favourable  occasions  at  the  restoration  and  the  revolution.  .  .  . 
danger  of  opening  the  question.  .  . .  opposite  objectors  would 
rush  in.  .  . .  probable  consequences  to  the  nonconformists. .  . . 
illustrated  from  the  time  of  Charles  II. 


INTRODUCTION. 


The  state  of  religious  opinions  and  parties  during  the 
reigns  of  Edward  VI.  and  Mary. 

THE  English  reformers  during  the  reign  of  king 
Edward  VI.  were  engaged  in  the  distinct,  though 
5  kindred,  objects  of  renouncing  the  corruptions  and 
authority  of  the  Romish  Church,  and  reconstructing 
the  Church  of  England.     But  the  means  that  they 
had  of  accomplishing  these  two  portions  of  their  work 
were  extremely  different.    Having  been  the  principal 
10  agents  and  conductors  of  the  one,  it  seemed  as  if  they 
were  considered  to  have  neither  right  nor  interest  in 
the  other.   They  had  exposed  the  errors  and  renounced 
the  jurisdiction  of  the  court  of  Rome  ;  but  the  powers 
which  that  court  had  exercised  were  transferred,  as 
is  of  necessity,  to  their  sovereign,  and  no  inquiry  was 
made,  whether  some  of  them  were  not  part  of  his 
original  prerogative,  and  others  inconsistent  with  the 
nature  of  his  office.    It  appeared  as  if  the  Church  of 
England,  having  drifted  away  from  the  shores  of  the 
20  papacy,  was  treated  by  the  statesmen  of  those  times 
as  a  waifa  or  an  estray,  and  claimed,  like  all  other  bona 
vacantia,  as  the  property  of  the  crown. 

With  respect,  then,  to  the  future  condition  and 

a  This  view  of  the  case,  though  resting  on  other  grounds,  was  doubt- 
25  less  confirmed  by  the  act  of  submission,  25  Henry  VIII.  c.  19. 

B 


2 


Introduction. 


the  positive  reformation  of  the  national  church,  the 
powers  of  the  reformers  were  at  an  end,  as  soon  as 
they  had  shaken  off  the  tyranny  of  Rome.  But  though 
excluded  by  the  nature  of  the  case  from  any  direct 
interference  in  the  reconstruction  of  the  Church,  their  5 
difficulties  were  mitigated  and  in  great  measure  re- 
moved by  the  circumstances  of  the  time  and  the 
character  of  the  sovereign.  Edward  VI.  had  adopted 
the  principles  of  the  reformation  to  a  greater  extent 
and  in  a  more  religious  spirit  than  most  of  his  con-io 
temporaries.  Independently  of  his  general  attain- 
ments, and  the  wonderful  proficiency  he  had  made  in 
every  branch  of  sacred  knowledge,  his  youth,  his 
ingenuous  disposition,  and  even  the  delicacy  of  his 
physical  constitution,  were  the  occasion  of  placing  15 
considerable  power  in  the  hands  of  the  reformers, 
by  inducing  him  to  confide  in  their  integrity  and 
wisdom.  As  yet,  moreover,  this  spirit  of  confidence, 
a  spirit  least  likely  to  flourish  in  those  exalted  regions, 
was  not  repressed  by  the  existing  condition  of  religious  20 
controversy,  or  by  the  appearance  of  disunion  among 
the  reformers  themselves.  The  cause  in  which  they 
were  engaged  had  not  yet  been  so  successful  in  its 
warfare  against  the  power  of  Rome,  as  to  afford  them 
time  for  turning  away  their  attention  from  the  com- 25 
raon  enemy,  and  fixing  it  upon  their  own  differences. 
Being  a  time  of  general  danger,  calling  for  their 
constant  and  united  activity,  it  left  no  room  for  the 
exercise  of  curious  and  idle  speculation  ;  and  the  party 
zeal  and  bitter  hatred,  which  gradually  made  their  30 
appearance,  as  the  points  in  dispute  were  more  nar- 
rowly examined,  were  still  latent  among  the  elements 
of  the  contest,  and  unknown  and  unsuspected  by  the 
parties  that  were  engaged  in  it. 


Introduction. 


3 


And  this  may  be  distinctly  shewn  from  the  two 
controversies  on  the  nature  of  the  eucharist,  and  the 
proper  use  of  clerical  vestments,  which  were  the  most 
remarkable  at  the  present  period.   The  dispute  respect- 

sing  the  real  presence  in  the  eucharist,  which  more 
than  any  other  occupied  the  thoughts  and  exercised 
the  skill  of  the  reformers,  gave  them  the  first  oppor- 
tunity for  pursuing  new  and  more  subtle  subjects  of 
discussion,  but  found  them  so  much  in  fear  of  the 

io  Romish  tenet  of  transubstantiation,  that  their  confi- 
dence in  each  other  continued  hitherto  unshaken. 
Even  the  objections  against  the  use  of  clerical  vest- 
ments, objections  that  were  levelled  at  an  early  period 
by  the  reformers  against  each  other,  and  have  since 

15  become  a  fruitful  source  of  discord  and  disunion, 
appear  to  have  been  laid  aside  for  the  time  by  general 
consent,  from  an  implicit  reliance  on  the  prevailing 
wisdom  and  moderation  of  their  counsels. 

From  these  causes,  then,  from  the  character  and 

20  circumstances  of  the  sovereign,  combined  with  the 
peculiar  state  and  the  limited  development  of  religious 
controversy,  ensued  a  general  sense  of  trustworthiness 
and  a  direct  influence  of  public  opinion,  which,  not- 
withstanding the  demands  of  the  prerogative,  enabled 

25  the  reformers  to  take  their  part  in  removing  the 
errors  and  filling  up  the  void  of  their  national  church, 
as  well  as  in  establishing  their  independence  of  the 
court  of  Rome. 

It  is  not  necessary  to  inquire  whether  the  mutual 

30  confidence  entertained  by  the  reformers  of  this  period, 
and  their  consequent  readiness  to  include  as  many  as 
possible  within  the  terms  of  communion,  were  not 
owing  to  a  peculiar  and  transitory  state  of  feeling, 
rather  than  to  a  condition  of  things  likely  to  become 
b  2 


4 


Introduction. 


permanent.  It  is  sufficient  to  observe  that,  after  an 
interval  of  no  great  length,  whatever  was  the  cause, 
whether  the  fear  of  surrendering  some  essential  truth, 
or  the  jealousy  arising  from  past  dissensions,  the 
terms  of  communion  were  narrowed,  and  the  national  5 
church  had  then  to  encounter  a  new  description  of 
enemies. 

But  the  rapid  progress  of  change  during  the  short 
reign  of  Edward,  and  the  earnest  endeavour  that  was 
made  to  include  all  degrees  of  reformers  within  the  *o 
pale  of  the  Church,  may  be  easily  traced  in  the  alter- 
ations introduced  into  the  Book  of  Common  Prayer 
in  the  year  1552.  The  earlier  edition  of  1549, 
although  constructed  wisely  and  with  due  regard  to 
the  existing  state  of  public  sentiment,  was  soon  found  15 
to  adhere  too  closely  to  the  ancient  learning.  The 
encouragement,  which  had  in  the  mean  time  been 
given  to  the  exercise  of  private  judgment,  and  the 
necessity  that  followed  and  was  readily  obeyed,  of 
appealing  to  the  sole  authority  of  Scripture,  had  swept  20 
away  the  foundations  of  Romanism,  and  brought  into 
the  minds  of  men  principles  and  motives  powerful 
enough  to  throw  down  the  strongholds  of  their  early 
associations.  The  older  and  more  thoughtful  among 
the  reformers  were  well  aware  that  there  was  a  moral  25 
force  in  the  practice  of  past  ages,  and  a  Christian  duty 
connected  with  the  sense  of  God's  government  of  his 
Church,  which  should  make  them  fearful  of  change, 
and  distrustful  of  their  own  impressions.  But  how 
could  they  forsake  the  very  principle  on  which  their  30 
religious  freedom  had  been  obtained,  or  abandon  their 
more  ardent  brethren,  who  had  been  the  most  effectual 
instruments  in  obtaining  it  ?  On  this  impression,  then, 
they  still  continued  to  act  in  concert,  enlarging,  as 


Introduction. 


5 


occasion  needed,  the  pale  of  their  communion ;  but 
they  seem  to  have  forgotten  that  some  of  the  special 
tenets  they  were  renouncing,  were  still  an  important 
part  of  public  opinion,  and  that  in  extending  their 
5 limits  for  the  purpose  of  admitting  persons,  who  had 
few  articles  of  faith,  b  they  were  unavoidably  excluding 
others,  who  believed  accurately  and  completely.  It 
may  be  doubted  whether  in  such  cases  the  converts, 
who  are  newly  admitted  into  communion,  are  more 

io  valuable  members  than  those  who  are  displaced  by 
them.  It  is  certainly  not  improbable  that  if  the  reign 
of  Edward  had  been  prolonged,  and  his  counsels  had 
continued  to  be  directed  on  the  same  principle,  an 
attempt  would  have  been  made  to  establish  an  ecclesi- 

15  astical  polity  after  the  model  of  some  foreign  churches, 
and  would  have  terminated  either  in  civil  discord,  or 
in  the  permanent  loss  of  some  of  the  best  properties  in 
our  church-government. 
Two  principal  alterations  introduced  into  the  Liturgy 

20  on  the  revision  of  1552,  and  connected  with  the  two 
important  points  of  controversy  already  noticed,  will 
illustrate  what  has  been  stated.  The  service  of  the 
communion  had  previously  been  so  constructed  as  to 
accord  with  the  belief  of  the  real  presence  of  Christ 

25  in  the  sacred  elements,  and  even  in  some  respects  to 
favour  the  doctrine  of  his  substantial  and  corporal 
presence.  It  was  declared,  for  instance,  in  one  of  the 
rubrics,  after  describing  the  kind  of  bread  to  be  used, 

b  "  The  doctrine  of  the  Lord's  supper  hath  been  so  slenderly 
30  taught  by  some,  that  a  number  have  conceived  with  themselves  that 
they  receive  nothing  but  the  external  elements  in  remembrance  that 
Christ  died  for  them.  And  these  their  cogitations  have  they  uttered 
to  other  to  their  great  misliking."  Bp.  Cooper's  Admonition  to 
the  People  of  England,  p.  121. 


6 


Introduction. 


and  the  manner  in  which  it  was  to  be  divided,  "  men 
must  not  think  less  to  be  received  in  part  than  in  the 
whole,  but  in  each  of  them  the  whole  body  of  our 
Saviour  Jesus  Christ."  This  service  accordingly  was 
approved  by  the  advocates  of  the  ancient  learning,  and  5 
the  sacrament,  as  thus  administered,  was  received  by 
many  who  considered  themselves  in  communion  with 
the  Church  of  Rome.  But  the  alterations  of  1.552 
were  of  such  a  nature  as  to  be  consistent  with  the 
belief  that  the  sacred  elements  had  no  new  virtues  io 
whatever  imparted  to  them,  and  that  Christ  was 
present  in  the  eucharist  in  no  other  manner  than  as 
he  is  always  present  to  the  prayers  of  the  faithful. 
That  this  important  change  was  actually  intended,  is 
evident  from  the  words  addressed  individually  to  the  15 
communicants,  which  may  fairly  be  considered  as  the 
cardinal  point  of  the  whole  service.  Those  words 
were  no  longer  "  The  body  of  our  Lord  Jesus  Christ, 
which  was  given  for  thee,  preserve  thy  body  and  soul 
unto  everlasting  life,"  but  merely  "  Take  and  eat  this  20 
in  remembrance  that  Christ  died  for  thee,  and  feed 
on  him  in  thy  heart  by  faith  with  thanksgiving :"  and 
the  new  form  appears  to  have  been  suggested  from 
the  ritual  of  a  church  of  foreigners0  then  resident  in 
England,  who  were  among  the  most  remarkable  for  25 
their  rejection  of  ancient  practices  and  distinct  confes- 
sions of  faith.  Here,  then,  was  a  difference  in  a  ques- 
tion of  religious  belief,  where,  for  the  sake  of  enlarging 
the  pale  of  communion,  several  shades  of  opinion  were 
excluded  from  the  public  ritual,  and  exposed  to  the  3° 
imputation  of  being  publicly  condemned. 

The  other  important  alteration  was  in  regard  to  the 

0  See  the  two  Liturgies  of  King  Edward  VI.  preface,  p.  xxix.  note. 


Introduction. 


7 


use  of  clerical  vestments.  The  vestments  used  by 
the  Romanists  in  divine  service,  and  more  especially 
the  further  decorations  required  in  the  sacrifice  of  the 
mass,  had  hitherto  been  retained  by  the  reformers  in 
5  their  corresponding  offices,  and  probably  were  not 
without  effect  in  moderating  the  hostility  of  their 
opponents.  But  it  was  owing  to  the  reverence  in 
which  these  vestments  were  held  by  the  people,  that 
they  were  odious  to  the  more  earnest  reformers,  and 

io  that  the  removal  of  them  was  declared  to  be  essential 
to  the  purity  of  Christian  worship.  It  was  accord- 
ingly enjoined  in  a  rubric  of  1552  "  that  the  minister 
at  the  time  of  the  communion,  and  at  all  other  times 
in  his  ministration,  shall  use  neither  alb,  vestment  nor 

is  cope  :  but  being  archbishop  or  bishop  he  shall  have 
and  wear  a  rochet :  and  being  a  priest  or  deacon  he 
shall  have  and  wear  a  surplice  only." 

Now  this  alteration  involved  an  important  victory, 
not  merely  because  it  departed  still  further  from  the 

20  practice  of  the  Romanists,  but  much  more  because 
it  led  to  the  admission  of  a  new  principle  among  the 
reformers  themselves,  a  larger  interpretation  being 
given  to  the  right  of  private  judgment.  Unlike  the 
other  subject  of  controversy,  which  was  altogether  a 

25  question  of  faith  and  conscience,  and  was  left  on  both 
sides  to  be  solved  by  an  appeal  to  Scripture,  the  proper 
use  of  vestments  was  an  ordinance  of  the  Church. 
Being  indifferent  in  its  nature,  it  had  merely  the  force 
of  a  human  regulation,  and  became  binding  on  the 

30  conscience  only  so  far  as  the  Church  had  authority  to 
make  it  so.  Such,  at  least,  was  the  opinion  which 
men  in  general  would  entertain  respecting  it.  In 
favour,  then,  of  the  ancient  practice  were  the  authori- 
tative decision  of  the  Church,  the  conscientious  feeling 


8 


Introduction. 


that  was  unwilling  to  disturb  it,  the  approbation  of 
those  semi-converts  who  were  attached  to  the  ancient 
worship,  and  the  calm  assent  of  the  greater  portion  of 
the  faithful  :  opposed  to  them  were  the  convictions  of 
a  small  minority  of  the  reformers,  but  those  convic-5 
tions  combining  an  unconquerable  activity,  an  utter 
hatred  of  Romanism,  and  a  deep  persuasion  of  the 
sinfulness  of  acquiescence.  The  strong  feelings  of  the 
few  prevailed  against  the  judgment  of  the  many,  and 
the  sense  of  individual  responsibility  was  allowed  to  10 
overpower  the  voice  of  Church-authority.  And  yet,  in 
such  a  case,  where  the  considerations  on  the  two  sides 
were  so  different  in  tbeir  moral  nature,  where  no 
religious  advantage  was  gained  by  maintaining  the 
ancient  practice,  and  provision  was  effectually  made  15 
for  the  decent  performance  of  public  worship,  who 
shall  say  that  the  alteration  was  unwisely  granted, 
or  unworthy  of  the  high  authority  that  consented 
to  it? 

This  view  of  the  matter  may  be  confirmed  by  the  20 
judgment  of  Lord  Bacon,  which  he  expressed  at  a 
later  period  in  the  following  emphatic  language : d 
"  For  the  cap  and  surplice,  since  they  be  things  in 
their  nature  indifferent,  and  yet  by  some  held  super- 
stitious, and  that  the  question  is  between  science  and  25 
conscience,  it  seemeth  to  fall  within  the  compass  of 
the  Apostle's  rule,  which  is,  '  that  the  stronger  do 
descend  and  yield  to  the  weaker.'    Only  the  difference 
is,  that  it  will  be  materially  said,  that  the  rule  holdeth 
between  private  man  and  private  man;  but  not  be- 30 
tween  the  conscience  of  a  private  man  and  the  order 
of  a  church.    But  yet  since  the  question  at  this  time 
is  of  a  toleration,  not  by  connivance,  which  may  en- 
d  Of  the  Pacification  of  the  Church.    Works,  vol.  ii.  p.  541. 


Introduction. 


9 


courage  disobedience,  but  by  law,  which  may  give 
a  liberty ;  it  is  good  again  to  be  advised  whether  it  fall 
not  within  the  equity  of  the  former  rule  :  the  rather, 
because  the  silencing  of  ministers  by  this  occasion,  is, 

sin  this  scarcity  of  good  preachers,  a  punishment  that 
lighteth  upon  the  people  as  well  as  upon  the  party. 
And  for  the  subscription,  it  seemeth  to  me  in  the 
nature  of  a  confession,  and  therefore  more  proper  to 
bind  in  the  unity  of  faith,  and  to  be  urged  rather  for 

io  articles  of  doctrine,  than  for  rites  and  ceremonies,  and 
points  of  outward  government.  For  howsoever  politic 
considerations  and  reasons  of  state  may  require  uni- 
formity, yet  Christian  and  divine  grounds  look  chiefly 
upon  unity." 

15  Such  was  the  condition  of  things  in  the  year  1553, 
when  king  Edward  died,  and  a  zealous  member  of  the 
Church  of  Rome  succeeded  to  the  throne.  The  his- 
tory of  the  English  reformers  may  now  be  considered 
as  transferred  to  those  places  on  the  Continent,  where 

20  the  exiles  were  permitted  to  establish  themselves,  and 
to  observe  their  own  forms  of  religious  worship. 
Amounting  in  number,  as  is  generally  computed,  to 
more  than  800,  and  consisting  of  almost  all  that  were 
eminent,  whether  for  station  or  for  energy,  among 

25  the  English  protestants,  they  formed  small  communi- 
ties at  Embden,  Frankfort,  Strasburg,  Basil,  Arau, 
Zurich,  Geneva,  and  other  places,  and  communicated 
with  each  other,  as  occasion  required,  on  all  matters 
of  religious  interest.     From  the  places  that  have 

30  been  mentioned,  it  would  not  be  expected  that  the 
reformers  would  imbibe  a  more  patient  spirit  than 
they  had  hitherto  shewn,  or  more  temperate  views 
of  religious  liberty.  At  Zurich  indeed,  and  Strasburg, 
under  the  influence  of  such  men  as  Bullinger  and 


10 


Introduction. 


Martyr,  moderate  sentiments  appear  to  have  constantly 
prevailed,  and  to  have  been  followed  by  mutual  har- 
mony. Building  themselves  on  their  most  holy  faith, 
the  exiles  in  those  places  were  also  laying  a  foundation 
for  future  usefulness.  But  the  history  of  the  churches 5 
at  Frankfort  and  Geneva  is  a  continued  narrative  of 
restlessness  and  discord,  of  disorderly  passions  that  were 
exhihited  without  restraint,  in  places  conspicuous  for  ec- 
clesiastical license  and  republican  modes  of  thinking. 

It  is  worthy  of  remark  that,  with  the  exception  of  10 
the  Lutherans  and  the  followers  of  Bucer,  the  English 
reformers  had  universally  acquiesced  in  the  doctrinal 
alterations  of  the  year  1552,  and  that  the  real  presence, 
which  had  previously  been  so  fertile  in  controversy, 
ceased  from  that  period  to  be  a  subject  of  violent  15 
dispute.    The  ceremonies  of  the  Church,  and  through 
them,  implicitly  and  eventually,  the  government  of 
the   Church,   were   now  the   question  of  universal 
interest.    The  exiles  of  Frankfort,  being  led  by  the 
circumstances  of  their  case  to  discuss  that  question  20 
to  the  uttermost,  were  unable  to  detach  from  it  many 
feelings  of  personal  animosity  and  a  general  spirit  of 
distrust  and  jealousy,  which  exposed  themselves  and 
their  followers  to  a  life  of  perpetual  discord.  At 
Geneva  the  same  question  of  ceremonies,  less  perverted  25 
by  any  strife  among  the  exiles,  but  more  inflamed  by 
the  influence  of  republican  principles,  glided  naturally 
into  a  desire  for  some  new  scheme  of  ecclesiastical 
polity,  and  a  settled  dislike  for  monarchical  forms  of 
government.    The  Genevan  e  notes  on  the  English  30 
Bible  first  published  in  1560,  and  commending  in- 
stances of  resistance  to  authority,  the  two  publications 
of  Knox  and  Goodman  which  appeared  during  the 
e  Docum.  Annals,  vol.  ii.  p.  12,  note. 


Introduction. 


11 


reign  of  Mary  and  countenanced  rebellion,  and  the 
ritual  adopted  by  the  whole  Church,  after  the  model  of 
that  of  Calvin,  are  abundant  evidence  of  the  direction 
and  the  extremity  to  which  ecclesiastical  questions 
were  carried  by  the  exiles  at  Geneva. 

What  then  was  the  state  of  religious  opinion 
and  of  parties  in  England  on  the  accession  of  Eli- 
zabeth? The  fierce  persecutions  of  the  last  reign 
had  certainly  repressed  the  public  exhibition  of 
protestantism,  but  at  the  same  time  had  laid  a 
foundation   for   the   future   increase  of   it,   in  the 

;  strong  testimony  presented  by  the  martyrs  to  the 
truth  of  their  cause,  and  the  compassion  and  sym- 
pathy excited  by  their  sufferings.  During  this  trying 
interval  the  minds  and  consciences  of  men  were 
gradually  acquiring  the  solemn  conviction  that  Ro- 
manism was  as  unfavourable  to  moral  virtue  as  it 
was  destructive  of  civil  freedom.  There  was  already 
therefore  a  numerous  party  that  still  professing  the 

> leading  doctrines  of  the  Church  of  Rome,  but  actu- 
ated by  a  charitable  spirit,  were  anxious  for  a  more 
catholic  confession  of  faith.  And  these  persons,  as 
well  from  the  nature  of  their  sentiments  as  from 
their  general  character  and  condition  of  life,  were  a 

;main  constituent  of  public  opinion.  But  there  was 
also  another  party,  not  perhaps  so  numerous,  but 
supported  by  the  reputation  of  greater  learning  and 
more  intimate  acquaintance  with  the  subject,  who, 
though  opposed  to  ceremonies  and  lax  as  to  princi- 

0ples  of  church-government,  held  a  midway  station  in 
points  of  doctrine  between  the  Lutherans  and  the 
divines  of  Zurich,  and  may  be  considered  as  the 
followers  of  Bucer  and  Martyr.  When  they  attempted 
an  exposition  of  their  opinions,  and  more  especially 


12  Introduction. 

on  the  nature  of  the  eucharist,  their  distinctions 
were  so  subtle,  and  blended  with  so  much  of  meta- 
physical refinement,  that  they  made  little  impression 
upon  general  hearers.  Even  Grindal  acknowledged 
in  speaking  of  the  writings  of  Bucer,  f  "  ita  sunt 
scripta,  ut  divinatore  potius  opus  sit  quam  lectore."s 
But  when  they  shewed  it  was  their  object  to  embrace 
the  different  parties  of  the  Church  under  one  com- 
mon confession,  so  that  both  Lutherans  and  Sacra- 
mentaries  might  equally  partake  with  them  in  their 
public  worship,  they  created  among  common  observers  ic 
a  strong  feeling  in  their  favour,  and  the  sanguine  of 
all  parties  wished  for  their  success.  Hilles,  e  for 
instance,  a  well  known  merchant  and  generous  friend 
of  the  exiles,  acknowledged  to  Bullinger,  that  from 
the  study  of  the  Fathers  he  had  learnt  to  differ  15 
from  the  divines  of  Zurich  on  some  important  doc- 
trines, having  formed  a  decided  preference  for  the 
confession  of  Augsburg ;  and  yet  gave  no  intimation 
of  a  division  in  the  protestant  body.  Gualter 
also,  the  friend  and  colleague  of  Bullinger,  writing  20 
to  the  queen's  physician  early  in  the  year  1559, 
and  alluding  to  the  attempts  at  comprehension,  en- 
treats "  that  they  would  not  hearken  to  the  counsels h 
of  those  men,  who,  when  they  saw  that  popery  could 
not  be  honestly  defended  nor  entirely  retained,  would  25 
use  all  artifices  to  have  the  outward  face  of  religion 
to  remain  mixed,  uncertain  and  doubtful :   so  that 

f  In  a  letter  to  Conrad  Hubert,  Hess,  Catal.  vol.  iii.  p.  118.  Zur. 
lett.  2  Ser.  p.  18.  ^0 

g  Hess,  Catal.  vol.  ii.  p.  113.  Zur.  lett.  2  Ser.  p.  15.  Comp.  a  letter 
from  Bullinger  to  Utenhovius  in  Strvpe,  Ann.  vol.  i.  p.  i.  pp.  76.  259. 

h  Burnet,  Hist.  Ref.  vol.  iii.  p.  524.  P.  2.  p.  353.  Hess,  Cat.  vol.  ii. 
p.  1 11.  Zur.  lett.  2  Ser.  p.  11. 


fnlrodmi'ion. 


13 


while  an  evangelical  reformation  is  pretended,  those 
things  should  be  obtruded  on  the  Church,  which  will 
make  the  returning  back  to  popery,  to  superstition 
and  to  idolatry,  very  easy." 

These  sentiments  of  moderation  may  be  considered 
as  entertained  by  the  more  valuable  portion  of  the 
English  laity  on  the  accession  of  Elizabeth.  But 
the  divines  who  now  came  forth  from  their  con- 
cealments, and  began  to  exercise  the  influence  be- 
o  longing  at  once  to  their  station  and  their  private 
character,  contributed  on  their  part  to  the  same 
general  impression.  They  were  among  the  more 
cautious  and  prudent  of  their  order,  and  wherever 
they  had  been  conspicuous  for  their  talents  or  learning, 
had  also  shewn  great  forbearance  towards  their  oppo- 
nents, acquiring  such  an  interest  in  their  good  opinion, 
as  enabled  them  to  pass  with  safety  through  the  time 
of  persecution.  The  whole  class  may  be  well  repre- 
sented by  one  of  the  ablest  and  most  eminent  of 
them,  Dr.  Parker,  the  future  archbishop  of  Canter- 
bury. He  was  a  man  of  learning,  of  moderation,  of 
system,  and  of  piety,  cautious  in  the  formation  of 
his  opinions,  and  firm  in  maintaining  them,  but 
retiring  in  his  habits,  slow  in  his  apprehensions, 
perplexed  in  his  statements,  and  disqualified  for 
public  speaking ;  "  I  am  often  put,"  said  Bp.  Sandys ' 

'  Strype,  Parker,  vol.  iii.  p.  41.  The  archbishop  in  a  private  letter 
to  secretary  Cecil  gives  the  following  characteristic  account  of  him- 
self :  "  I  cannot  be  quyet  tyl  I  have  disclosed  to  youe,  as  to  one 
of  my  best  willing  frends,  in  secrecye  myn  imperfection.  Which 
greavyth  me  not  so  moche  to  utter  in  respect  of  my  own  rebuke, 
as  it  greavyth  me,  that  I  am  not  able  to  answer  your  frendly  report 
of  me  before  tyme  :  wherebi  to  my  moche  gryef  of  hart  I  pass 
forth  my  life  in  hevynes,  beyng  thus  intruded,  notwithstanding  my 
reluctation  bi  oft  letters  to  my  frendes,  to  be  in  such  rome,  which 


14 


Introduction. 


in  a  letter  to  the  Primate,  "  to  a  doubtful  interpreta- 
tion by  reason  of  your  sundry  dark  sentences."  He 
naturally  betook  himself  to  the  study  of  antiquities, 
and  at  a  subsequent  period,  when  every  interest  both 
of  church  and  state  was  exposed  to  hazard,  and  his  5 
elevated  office  made  him  constantly  liable  to  par- 
take in  the  burdens  of  the  government,  he  found  at 
all  times  a  relief  and  a  solace  from  his  cares  in  his 
favourite  occupation.15    But  in  addition  to  his  general 
habits  of  prudence  and  moderation,  there  were  twoi< 
other  points  which  would  be  thought  likely  at  that 
critical  period  to  qualify  him  for   the   exercise  of 
church-authority.    He  had  a  profound  respect  for  ! 
the    prerogative   of  the    crown,    and    dreaded  the 
"  Germanical  natures,''''    1  as  he  styled  them,  of  theis 
English  exiles. 

These  exiles   were  become,  on  the  accession  of 
Elizabeth,  a  most  active  constituent  of  public  opinion. 
Remembered  with  affection  for  their  own  personal 
qualities,  for  the  learning,  the  energy,  and  the  devotion  ac 
which  they  had  constantly  shewn  in  their  ministrations, 

I  cannot  susteyne  agreably  to  the  honor  of  the  realme,  yf  I  should 
be  so  far  tryed.  The  truth  is,  what  with  passing  those  hard  yeris 
of  Mary's  reigne  in  obscuritie,  without  al  conference,  or  such  maner 
of  studye  as  nowe  might  do  me  service,  and  what  with  my  natural  35 
vitiositie  of  overmoche  shamfastness,  I  am  so  abashed  in  my  self,  that 
I  cannot  reyse  up  my  hart  and  stomake  to  utter  in  talk  with  other, 
which  (as  I  maye  saye)  with  my  pen  I  can  express  indifferently, 
without  great  difficultie.  And  agayn,  I  am  so  evyl  acqueynted  with 
strangers,  both  in  their  maner  of  utterance  of  their  speche,  and  also  30 
in  such  foreyn  affayres,  that  I  cannot  wynne  of  my  self  eny  waves  to 
satisfye  my  fancye  in  such  kynde  of  interteynments."  Strype,  Parker, 
vol.  iii.  p.  355. 

k  Isaac  Walton  gives  a  similar  account  of  the  recreations  of 
Bishop  Sanderson.    Wordsw.  Lives,  vol.  v.  p.  534. 

1  Strype,  Parker,  vol.  i.  p.  156.  35 


Introduction. 


IS 


their  character  was  invested  with  a  still  greater  degree 
of  sacredness  from  its  connection,  to  which  they 
seemed  especially  entitled,  with  the  memory  of  Cran- 
mer,  of  Latimer,  of  Ridley,  and  of  their  fellow-martyrs. 
5  To  aid  these  strong  feelings  in  favour  of  the  exiles 
there  was  now  the  reputation  they  had  contracted 
from  their  intimacy  with  learned  foreigners,  and  the 
great  fathers  of  the  German  reformation.  There  were 
many  of  them  in  whom  the  sufferings  they  had  under- 

10 gone,  and  the  religious  differences  they  had  witnessed, 
had  still  failed  to  subdue  their  vehemence  of  temper, 
or  to  moderate  the  severity  of  their  opinions.  Such 
were  Knox,  Whittingham,  Fox  the  martyrologist, 
Goodman,  Sampson,  Whitehead,  and  others,  who  after- 

15  wards  became  distinguished  in  the  early  history  of 
puritanism.  But  the  exiles  in  general,  having  learnt 
wisdom  in  adversity,  and  being  supported  by  the 
advice  of  such  men  as  Martyr,  Bullinger,  Gualter,  and 
in  some  degree  of  Calvin  and  Beza,  were  prepared 

ao  to  adopt  a  tone  of  moderation,  and  even  to  comply 
with  some  observances  which  they  positively  disliked, 
in  the  hope  that  they  might  be  able  at  no  distant 
period  to  remove  the  remaining  errors.  "  Id  enitimur,""1 
said  Bp.  Horne,  in  a  letter  subsequently  addressed  to 

35  Bullinger,  "  ut  licet  male  vestiti,  bene  certe  cordati  in 
opere  Domini  conficiendo  simus. — Alii  se  ab  Ecclesia 
separantes  perinde  faciunt  ac  ii  qui  cum  auram  sibi 
adversam  aliquantulum  sentiant,  nec  possint  statim, 
quo  volunt,  pervenire,  ad  meliorem  sese  ventum  re- 

3oservare  nolunt,  sed  exsilientes  e  navi  in  pelagus  se 
prsecipitant  ac  submergunt." 

Over  all  these  elements  of  public  sentiment,  attract- 
ing, and  in  some  degree  absorbing  them  within  its  own 
m  Hess,  Catal.  vol.  ii.  p.  220.  Zur.  lett.  1  Ser.  p.  248. 


16 


Introduction. 


commanding  influence,  was  the  great  character,  moral 
and  intellectual,  of  the  sovereign.  Tt  would  he  idle  to 
enlarge  on  the  history  of  Elizabeth  ;  but  it  is  necessary 
to  observe  that  owing  partly  to  her  natural  disposi- 
tion, and  partly  to  the  circumstances  in  which  she  had  5 
been  placed,  she  combined  these  several  qualities — a 
consciousness  of  her  own  capacity,  a  love  and  a  fitness 
for  the  exercise  of  power,  a  fondness  for  display,  a 
reverence  for  old  observances,  and  a  jealous  mainte- 
nance of  her  prerogative — together  with  a  sincere  10 
desire  for  the  welfare  of  her  subjects.  With  a  cha- 
racter thus  constituted,  Elizabeth  was  placed  in  the 
possession  of  sovereign  power  at  a  time  when  every 
one  felt  the  necessity  for  the  firm  and  vigorous  em- 
ployment of  it.  No  conjuncture  could  have  been  15 
more  unfavourable  for  the  views  of  those  who  were 
adverse  to  authority  or  lovers  of  change.  But  decisive 
as  the  case  was  in  matters  of  civil  government,  it  bore 
with  cumulative  force  on  questions  connected  with  the 
Church.  On  such  subjects  the  judgment  and  the  pas-  20 
sions  of  Elizabeth  were  equally  engaged  in  resisting 
the  progress  of  innovation.  She  was  proud  of  her 
scholarship,  and  gave  it  a  direction  to  the  study  of  the 
Fathers,10  from  which  arose  an  increasing  respect  for 
the  maxims  of  the  ancient  learning.    She  had  con- 25 

m  "  About  this  time,  the  better  to  inform  herself  in  the  truth  of 
Christian  doctrine,  and  the  government  of  the  Church  in  the  primitive 
times,  she  [the  queen]  was  very  diligent  in  reading  the  Fathers  : 
of  which  Sir  William  Cecil,  her  secretary,  wrote  to  Cox,  bishop  of 
Ely,  in  his  correspondence  with  him.  Concerning  which  that 30 
bishop  in  answer  gave  his  judgment  in  these  words  :  '  that  when  all 
was  done,  the  Scripture  is  that  that  pearseth.  Chrysostom  and  the 
Greek  Fathers  Pelagianizant.  Sometimes  Bernard  Monachizat.' 
And  he  trusted  her  Grace  meddled  with  them  but  succisivis  horis." 
Strype,  Ann.  vol.  i.  p.  i.  p.  540.  35 


Introduction. 


tracted  a  personal  offence  against  Knox  and  Goodman" 
for  their  works  published  at  Geneva  on  the  subject  of 
female  government,  and  by  an  easy  transition  a  portion 
of  the  same  resentment  was  conveyed  to  all  the  disciples 
5  of  the  school  of  Calvin.  Under  such  circumstances  it 
is  not  difficult  to  foresee  what  would  be  the  tendency 
of  the  ecclesiastical  measures  adopted  during  the  reign 
of  Elizabeth. 

11  In  a  letter  written  to  sir  W.  Cecil  in  Nov.  1559,  Calvin  laments 
10 "  officium  suum  in  offerendis  Commentariis  in  Isaiam  Reginee  non 
adeo  fuisse  gratam  ob  libellum  Goodmanni  de  imperio  muliebri 
Genevse  ante  biennium  editum.  Quae  olim  cum  Knoxo  de  eodem 
imperio  privatim  contulerit,  candide  exponit,  seque  culpa  omni  hac 
in  causa  vacare  multis  evincit  rationibus."  Goodman  himself  writing 
15  to  Calvin  in  Feb.  1561  says,  "  Cum  Anglis,  qui  Genevse  erant,  durius 
in  Anglia  agitur."  Hess,  Catal.  vol.  ii.  pp.  123.  149.  Zur.  lett.  2  Ser. 
p.  34.  Sadler,  i.  532. 


C 


CHAPTER  I. 


The  revision  of  the  Liturgy  in  the  reign  of  Elizabeth. 

ELIZABETH  succeeded  to  the  throne  on  the  17th 
of  November,  in  the  year  1558  ;  and  the  earliest, 
as  it  was  the  most  important,  of  her  duties  appears  to 
have  been  to  provide  for  the  peculiar  condition  of  the  5 
Church,    Although  neither  of  the  two  great  religious 
parties  had  as  yet  reason  to  look  for  her  unqualified 
support,  each  of  them  was  willing  to  interpret  in  its 
own  favour  the  line  of  strict  neutrality  ,  which  the  queen 
thought  it  prudent  to  adopt.    The  Romanists  were  in  10 
all  the  places  of  power  and  influence,  and  were  not 
only  left  in  the  quiet  occupation  of  them,  but  had  also 
discovered  that  there  were  many  circumstances,  con- 
nected with  the  character  of  Elizabeth  and  the  secu- 
rity of  her  crown,  which  would  make  her  desirous  of  15 
retaining  their  good  opinion.    The  protestants,  on  the 
other  hand,  had  the  best  reason  for  believing  her 
private  sentiments  to  be  in  accordance  with  theirs,  and 
were  publicly  supported  by  those  eminent  men,  who 
were  known  to  be  in  possession  of  her  confidence.  20 
Under  these  impressions  the  utmost  exertions  were 
made  on  both  sides  to  improve  their  respective  advan- 
tages.   Disorder  naturally  ensued  ;   and  the  queen, 
anxious  to  maintain  her  reputation  for  neutrality,  and 
to  take  no  decisive  step  in  favour  of  either  party,  until  25 
the  whole  question  had  been  fully  examined,  issued  a 


CHAPTER  I.J 


The  revision  of  the  Liturgy  Sj-c. 


It) 


proclamation,0  commanding  "  all  maner  of  her  sub- 
jects, as  well  those  that  be  called  to  ministery  in  the 
Church,  as  all  others,  that  they  do  forbear  to  preach  or 
teach,  or  to  gyve  audience  to  any  maner  of  doctrine 
5  or  preachyng,  other  than  to  the  gospels  and  epistels, 
commonly  called  the  gospel  and  the  epistel  of  the  day, 
and  to  the  Ten  Commaundements  in  the  vulgar  tongue, 
without  exposition  or  addition  of  any  maner  sense  or 
meaning  to  be  applyed  or  added  ;  or  to  use  any  other 
io  maner  of  publick  prayer,  rite,  or  ceremony  in  the 
Church,  but  that  which  is  alredy  used,  and  by  law 
receaved;  or  the  common  letany  used  at  this  present  in  ? &£  '•<- 
her  majesty's  own  chappel,  and  the  Lords  Prayer,  and  /v-  ,Se>  ■ 
the  Crede  in  English  ;  until  consultation  may  be  had 
15  by  parlament,  by  her  majesty  and  her  three  estates  of 
this  realme,  for  the  better  conciliation  and  accord  of 
such  causes  as  at  this  present  are  moved  in  matters 
and  ceremonies  of  religion." 

In  the  mean  time  a  committee  of  divines  had  been 
20  instructed  "  to  review  the  Book  of  Common  Prayer, 
and  order  of  ceremonies  and  service  in  the  Church," 
with  the  design  that  their  report  should  be  laid  before 
the  queen  and  receive  her  approval,  before  it  should 
be  submitted  to  parliament.    At  a  time  when  the 
25  benefices  of  the  Church  were  occupied  by  Romanists, 
no  assistance  could  be  obtained  from  a  convocation  in 
such  an  undertaking ;  and  accordingly  no  questions  of 
the  kind  were  laid  before  them.    It  does  not  even 
appear  that  the  committee  of  divines  had  any  authority 
30  given  to  them  under  the  great  seal,  being  merely  a 
private  assembly  meeting  at  the  house  of  sir  Thomas 
Smith,  a  doctor  of  civil  law,  and  under  his  presidency, 


0  Strype,  Ann.  vol.  i.  p.  ii-  p.  392. 

c  2 


20 


Hie  revision  of  the  Liturgy 


[XARRATIV1 


with  the  power  of  calling  in  "  other  men  of  learning 
and  gravity"  to  assist  them.  And  this  was  probably 
the  only  method  that  the  circumstances  of  the  case 
admitted.  To  have  referred  the  whole  question  to  the 
convocations  of  the  two  provinces  would  have  been  to  5 
put  an  end  to  the  progress  of  the  reformation  :  to  have 
appointed  a  royal  commission  after  the  example  of 
Henry  and  Edward,  at  a  time  when  Henry's  statute  of 
supremacy,  having  been  repealed  by  Mary,  was  no 
longer  in  force,  would  have  been  to  acknowledge  the  10 
necessity  for  a  power  which  it  might  be  doubted 
whether  the  crown  possessed  :  and  the  only  alternative 
remaining  was  to  take  such  measures  of  prudence,  and 
so  to  combine  the  judgments  of  pious  and  temperate 
men,  as  to  preoccupy  the  public  mind,  and  to  create  a  15 
kind  of  moral  necessity  for  the  consent  of  the  parlia- 
ment and  the  approbation  of  the  people. 

The  committee  thus  assembled  consisted  of  eight 
members,  selected  in  equal  numbers  from  the  exiles, 
and  those  who  had  remained  in  England,  but  giving  a  20 
preponderance  to  the  opinions  entertained  by  the 
queen.  The  exiles  were  Cox,  Whitehead,  Grindal, 
and  Pilkington,  of  whom  the  two  last  were  fair  repre- 
sentatives of  the  party  in  general,  Whitehead  was 
resolute  in  requiring  further  alterations,  and  Cox,  from  25 
his  early  connexion  with  king  Edward,  and  his  inti- 
mate acquaintance  with  the  evils  of  dissent,  was  likely 
to  comply  with  the  wishes  of  the  court ;  all  of  them 
however  were  men  of  high  reputation,  and  well  quali- 
fied for  the  important  duty  entrusted  to  them.  The  30 
other  divines,  Parker,  May,  and  Bill,  with  the  civilian 
at  their  head,  were  personally  devoted  to  the  queen, 
and  desirous  of  adapting  their  plans  of  church-govern- 
ment to  the  general  institutions  of  the  kingdom. 


CHAPTER  1.] 


in  the  reign  of  Elizabeth. 


21 


The  first  question  that  would  naturally  offer  itself 
to  this  committee,  would  be  the  choice  between  the 
two  Service-boolcs  of  king  Edward  ;  and  this  question 
doubtless  gave  rise  to  much  discussion  in  an  assembly 

5  so  variously  disposed.  They  soon  called  in  other  men 
of  eminence  to  assist  them,  among  whom  was  Guest, 
soon  afterwards  made  bishop  of  Rochester,  a  divine 
who  had  been  much  engaged  in  the  earlier  history  of 
the  reformation,  and  held   sentiments   on  doctrinal 

io matters  congenial  with  those  of  the  queen.  When 
the  whole  review  was  completed,  and  the  new  Book 
of  Common  Prayer  was  presented  to  sir  William  Cecil, 
this  divine  accompanied  it  with  a  paper  setting  forth 
the  reasons  on  which  he  had  assented  to  several  of  the 

15  proposed  alterations.    It  appears  from  that  paper  that 
he  had  received  instructions  from  Cecil  in  favour  of  the 
first  Service-book  of  king  Edward,  but  had  not  found 
himself  able  in  every  instance  to  comply  with  them. 
But  the  fact  of  greatest  interest  that  we  learn  from 

20  this  document,  is,  that  after  the  divines  had  completed 
their  work  and  delivered  it  to  sir  W.  Cecil,  some 
important  changes  were  still  made,  before  the  book 
received  the  sanction  of  the  legislature.    It  is  sup- 

25  posed  by  some?  that  these  changes  were  introduced 
during  its  progress  through  parliament ;  but  it  is  more 
probable  from  the  known  sentiments  and  subsequent 
conduct  of  the  queen,  1  that  they  were  inserted  previ- 

P  Collier,  Hist.  vol.  ii.  p.  430,  &c. 

1  There  is  reason  to  believe  that  the  queen  exercised  her  royal 
30  prerogative  in  a  similar  manner  with  regard  to  the  39  Articles, 
after  they  had  been  approved  by  convocation  in  the  year  1562. 
The  first  clause  of  the  20th  article  respecting  the  positive  authority 
of  the  Church,  which  at  a  subsequent  period  drew  down  much 
unmerited  indignation  on  archbishop  Laud,  appears  to  have  been 


22 


The  revision  of  the  Liturgy 


[narrative. 


ously  by  herself  and  her  council.    This  however  is 
certain,  that  the  committee  of  divines  disapproved  of 
any  distinction,  as  to  the  use  of  vestments,  between 
the  celebration  of  the  communion   and  the  other 
services  of  the  Church;  and  by  a  still  bolder  act  of 5 
concession   left  it   to   every  man's  choice  to  com- 
municate either   standing  or  kneeling  :    both  these 
changes  however  were  withdrawn  before  the  book  was 
eventually  published,  the  practice  which  was  adopted 
in  the  second  year  of  king  Edward  being  in  each  case  10 
completely  restored. 
*tfilfa~ty.  /ft.    Cm  tne  24t^  °f  January,  1559,  the  day  after  the 
meeting  of  parliament,  the  convocation  of  the  southern 
province  was  opened  by  Bonner,  bishop  of  London. 
Much  doubt  would  naturally  exist  as  to  the  right  of  15 
convocation  to  enter  upon  any  business  without  express 
directions  from  the  crown,  the  statute  of  Henry,  that 
prohibited  a  convocation  from  doing  so,  having  been 
repealed  during  the  last  reign.    This  doubt  prevailed 
more  especially  among  the  members  of  the  lower  20 
house  ;  and  when  the  bishops  asked  them,  if  they  had 
any  thing  to  propose,  they  answered  that  they  knew 
not  for  what  cause  they  were  assembled,  or  on  what 
matters  they  were  to  treat.    Being  advised  by  the 
bishops  to  make  a  supplication  to  the  queen,  they  also  25 
drew  up  certain  articles  for  the  disburdening  of  their 
conscience,  as  they  said,  and  the  declaration  of  their 
faith,  requesting  that  the  bishops  would  adopt  them, 
and  present  them  in  the  name  of  the  whole  convo- 

added  by  command  of  Elizabeth.     See  Lamb's  Articles,  p.  35.3° 
Synodalia,  vol.  i.  p.  38.    This  is  not  surprising,  as  it  was  the  belief 
of  those  times  that  the  proper  ratification  of  all  ecclesiastical  laws 
was  solely  in  the  act  of  the  sovereign.    See  Docum.  Annals,  vol.  ii. 
p.  171.  note. 


CHAPTER  I.J 


in  the  reign  of  Elizabeth  . 


23 


cation  to  the  upper  house  of  parliament.  They  were 
afterwards  informed  that  their  articles,  had  been  pre- 
sented in  parliament  by  the  keeper  of  the  great  seal, 
and  with  the  exception  of  the  last  article  had  received 
5  the  further  approbation  of  the  universities  of  Oxford 
and  Cambridge.1" 

The  articles  were  the  following : 

1.  That  in  the  sacrament  of  the  altar,  by  virtue  of 
the  words  of  Christ,  duly  spoken  by  the  priest,  is 

ro  present  realiter  under  the  kinds  of  bread  and  wine, 
the  natural  body  of  Christ,  conceived  of  the  Virgin 
Mary,  and  also  his  natural  blood. 

2.  That  after  the  consecration  there  remains  not  the 
substance  of  bread  and  wine,  nor  any  other  substance, 

15  but  the  substance  of  God  and  man. 

3.  That  in  the  mass  is  offered  the  true  body  of 
Christ  and  his  true  blood,  a  propitiatory  sacrifice  for 
the  living  and  dead. 

4.  That  to  Peter  the  apostle,  and  his  lawful  successors 
20  in  the  apostolic  see,  as  Christ's  vicars,  is  given  the  su- 
preme power  of  feeding  and  ruling  the  Church  of  Christ 
militant,  and  confirming  their  brethren. 

5.  That  the  authority  of  handling  and  defining  con- 
cerning the  things  belonging  to  faith,  sacraments,  and 

25  discipline  ecclesiastical,  hath  hitherto  ever  belonged 

r  Bp.  Burnet  (H.  R.  vol.  iii.  p.  527)  says,  "Bonner  told  the 
clergy  that  all  their  articles,  except  the  last,  were  approved  hy  the 
two  universities."  But  there  is  no  record  in  the  registers  at  Oxford 
that  any  thing  was  done  by  the  university  in  this  matter  as  a  cor- 
30  porate  act.  The  case  is  expressed  more  accurately  in  the  following 
note  on  Wood's  Annals,  vol.  ii.  p.  140  :  "  In  the  latter  end  of  this 
year  (1558)  several  articles  were  sent  to  the  universities  from  the 
convocation  of  the  clergy,  containing  matters  flat  against  refor- 
mation, which  were  subscribed  by  most  of  the  university." 


24  The  revision  of  the  Liturgy  [narrative. 

and  ought  to  belong  only  to  the  pastors  of  the  Church; 
whom  the  Holy  Ghost  for  this  purpose  hath  set  in  the 
Church  ;  and  not  to  laymen. 

Such  was  the  only  measure  in  connection  with  the 
Church  adopted  by  the  convocation  of  1559;  and  its 
was  evident  from  this  measure  that  the  queen's  govern- 
ment must  proceed  with  the  utmost  caution  in  their 
plans  of  reformation.  It  was  doubtless  occasioned  in 
a  great  degree  by  the  report  that  had  been  made  to 
the  council  by  the  committee  of  divines  ;  as  a  bill  of  10 
uniformity  had  already  been  submitted  to  the  house  of 
commons,  and  the  designs  of  the  court  with  regard 
to  the  liturgy  were  made  publicly  known.  Warned 
therefore  by  these  strong  tokens  of  hostility,  and  by 
the  great  influence  of  the  Romanists  in  the  country  at  15 
large,  Elizabeth  resolved  upon  withdrawing  the  bill  of 
uniformity  for  the  present,  and  adopting  some  method 
of  turning  the  stream  of  public  opinion  more  strongly 
in  favour  of  the  reformers.  She  decided  upon  a  con- 
ference between  the  most  eminent  divines  of  the  two  20 
rival  parties,  to  be  held  at  Westminster  in  the  presence 
of  her  privy  council ;  being  convinced  that  whatever 
in  other  respects  might  be  the  issue  of  it,  much  advan- 
tage would  be  obtained  for  the  direction  of  her  future 
measures.  25 

The  following  were  the  question*  proposed  for  dis- 
cussion : 

1.  It  is  against  the  word  of  God,  and  the  custom  of 
the  ancient  Church,  to  use  a  tongue  unknown  to  the 
people  in  common  prayer  and  the  administration  of 3° 
the  sacraments. 

2.  Every  Church  hath  authority  to  appoint,  take 
away,  and  change  ceremonies  and  ecclesiastical  rites, 
so  the  same  be  done  to  edification. 


CHAPTER  I.] 


in  the  reign  of  Elizabeth. 


25 


3.  It  can  not  be  proved  by  the  word  of  God,  that 
there  is  in  the  mass  offered  up  a  sacrifice  propitiatory 
for  the  quick  and  the  dead. 

The  divines  appointed  to  conduct  the  discussion 
5  were  White,  Watson,  Baine,  and  Scot,  bishops  of 
Winchester,  Lincoln,  Lichfield,  and  Chester,  with  the 
four  doctors,  Cole,  dean  of  St.  Paul's,  Langdale,  Harps- 
field,  and  Chedsey,  archdeacons  of  Lewes,  Canterbury, 
and  Middlesex,  on  the  side  of  the  Romanists ;  and 
ioScory,  (late  bishop  of  Chichester,)  Whitehead,  Jewel, 
./Elmer,  Cox,  Grindal,  Home,  and  Guest,  on  the  side 
of  the  reformers. 

The  proceedings  of  this  important  conference  may 
be  stated  in  the  words  of  the  report  published  by  au- 
15  thority  of  the  privy  council  soon  afterwards  for  general 
circulation  : 

The  declaration !  of  the  proceeding  of  a  conference  begun  at 
Westminster,  the  last  of  March,  1559,  concerning  certain 
articles  of  religion  ;  and  the  breaking  up  of  the  said  con- 
ao    ference,  by  default  and  contempt  of  certain  bishops,  parties 
of  the  said  conference. 

The  queen's  most  excellent  majesty  having  heard  of  diversity 
of  opinions  in  certain  matters  of  religion,  amongst  sundry  of 
her  loving  subjects,  and  being  very  desirous  to  have  the  same 
25  reduced  to  some  godly  and  Christian  concord,  thought  it  best, 
by  advice  of  the  lords,  and  others  of  her  privy  council,  as  well 
for  the  satisfaction  of  persons  doubtful,  as  also  for  the  know- 
ledge of  the  very  truth,  in  certain  matter  of  difference,  to  have 
a  convenient  chosen  number  of  the  best  learned  of  either  part, 

go  s  This  is  taken  from  an  original  among  abp.  Parker's  papers  in  the  Library  of 
Corpus  Christi  College  Cambridge,  vol.  121.  entitled,  "  Synodalia."  Comp.  Burnet, 
H.  R.  vol.  ii.  p  ii.  p  483.  A  longer  and  more  minute  account  of  this  conference 
is  given  by  Fox,  Acts  and  Mon.  vol.  2.  p.  21  19.  edit.  1583. 


26 


The  revision  of  the  Liturgy 


[XARRATI\  E. 


and  to  confer  together  their  opinions  and  reasons  ;  and  thereby 
to  come  to  some  good  and  charitable  agreement.    And  here- 
upon, by  her  majesty's  commandment,  certain  of  her  privy 
council  declared  this  purpose  to  the  archbishop  of  York, 
(being  also  one  of  the  same  privy  council,)  and  required  him,  5 
that  he  would  impart  the  same  to  some  of  the  bishops,  and  to 
make  choice  of  eight,  nine,  or  ten  of  them  ;  and  that  there 
should  be  the  like  number  named  of  the  other  part;  and  further 
also  declared  to  him,  (as  then  was  supposed)  what  the  matters 
should  be  :  and  as  for  the  time,  it  was  thought  meet  to  be  as  10 
soon  as  possible  might  be  agreed  upon  ;  and  then  after  certain 
days  past,  it  was  signified  by  the  said  archbishop,  that  there 
was  appointed,  by  such  of  the  bishops  to  whom  he  had  im- 
parted this  matter,  eight  persons  ;  that  is  to  say,  four  bishops 
and  four  doctors,  who  were  content,  at  the  queen's  majesty's  15 
commandment,  to  shew  their  opinions,  and,  as  he  termed  it, 
render  account  of  their  faith  in  those  matters  which  were 
mentioned,  and  that  specially  in  writing :  although,  he  said, 
they  thought  the  same  so  determined,  as  there  was  no  cause 
to  dispute  upon  them.   It  was  hereupon  fully  resolved,  by  the  20 
queen's  majesty,  with  the  advice  aforesaid,  that,  according  to 
their  desire,  it  should  be  in  writing  on  both  parts,  for  avoiding 
of  much  altercation  in  words.    And  that  the  said  bishops 
should,  because  they  were  in  authority  of  degree  superiors, 
first  declare  their  minds  and  opinions  to  the  matter,  with  their  35 
reasons,  in  writing.    And  the  other  number,  being  also  eight 
men  of  good  degree  in  schools,  and  some  having  been  in  dignity 
in  the  Church  of  England,  if  they  had  any  thing  to  say  to  the 
contrary,  should  the  same  day  declare  their  opinions  in  like 
manner.    And  so  each  of  them  should  deliver  their  writings  30 
to  the  other  to  be  considered  what  were  to  be  improved  therein; 
and  the  same  to  declare  again  in  writing  at  some  other  con- 
venient day  ;  and  the  like  order  to  be  kept  in  all  the  rest  of 
the  matters. 

All  this  was  fully  agreed  upon  with  the  archbishop  of  York,  35 
and  so  also  signified  to  both  parties ;  and  immediately  here- 
upon divers  of  the  nobility,  and  states  of  the  realm,  under- 
standing that  such  a  meeting  and  conference  should  be,  and 


CHAPTER  I.J 


m  the  reign  of  Elizabeth. 


27 


that  in  certain  matters,  whereupon  the  court  of  parliament 
consequently  following,  some  laws  might  be  grounded,  they 
made  earnest  means  to  her  majesty,  that  the  parties  of  this 
conference  might  put  and  read  their  assertions  in  the  English 

5  tongue,  and  that  in  the  presence  of  them,  of  the  nobility, 
and  others  of  her  parliament-house,  for  the  better  satisfaction, 
and  enabling  of  their  own  judgments  to  treat  and  conclude 
of  such  laws  as  might  depend  thereupon.  This  also  being 
thought  very  reasonable,  was  signified  to  both  parties,  and 

10 so  fully  agreed  upon;  and  the  day  appointed  for  the  first 
meeting  to  be  the  Friday  in  the  forenoon,  being  the  last  of 
March,  at  Westminster  church,  where,  both  for  good  order, 
and  for  honour  of  the  conference,  by  the  queen's  majesty's 
commandment  the  lords  and  others  of  the  privy  council  were 

15  present,  and  a  great  part  of  the  nobility  also. 

And  notwithstanding  the  former  order  appointed  and  con- 
sented unto  by  both  parts,  yet  the  bishop  of  Winchester  and 
his  colleagues,  alleging  they  had  mistaken  that  their  asser- 
tions and  reasons  should  be  written,  and  so  only  recited  out  of 

20  the  book,  said,  their  book  was  not  ready  then  written,  but 
they  were  ready  to  argue  and  dispute,  and  therefore  they  would 
for  that  time  repeat  in  speech  that  which  they  had  to  say  to 
the  first  proposition. 

This  variation  from  the  former  order,  and  specially  from  that 

25  which  themselves  had,  by  the  said  archbishop,  in  writing 
before  required,  (adding  thereto  the  reason  of  the  apostle,  that 
to  contend  with  words  is  profitable  to  nothing,  but  to  subversion 
of  the  hearer,)  seemed  to  the  queen's  majesty's  council  somewhat 
strange  ;  and  yet  was  it  permitted,  without  any  great  repre- 

3ohension,  because  they  excused  themselves  with  mistaking  the 
order,  and  agreed,  that  they  would  not  fail,  but  put  it  in 
writing,  and,  according  to  the  former  order,  deliver  it  to 
the  other  part. 

And  so  the  said  bishop  of  Winchester  and  his  colleagues 
!35  appointed  Dr.  Cole,  dean  of  Paul's,  to  be  the  utterer  of  their 

minds,  who  partly  by  speech  only,  and  partly  by  reading  of 
I    authorities  written,  and  at  certain  times  being  informed  of  his 

colleagues  what  to  say,  made  a  declaration  of  their  meanings 

and  their  reasons  to  their  first  proposition. 


The  revision  of  the  Liturgy 


[narrative. 


Which  being  ended,  they  were  asked  by  the  privy  council, 
If  any  of  them  had  any  more  to  be  said  \  and  they  said,  No. 
So  as  then  the  other  part  was  licensed  to  shew  their  minds, 
which  they  did  accordingly  to  the  first  order,  exhibiting  all 
that  which  they  meant  to  be  propounded  in  a  book  written.  5 
Which,  after  a  prayer,  and  invocation  made  most  humbly  to 
Almighty  God,  for  the  enduing  of  them  with  his  Holy  Spirit, 
and  a  protestation  also  to  stand  to  the  doctrine  of  the  catholic 
church,  builded  upon  the  Scriptures,  and  the  doctrine  of  the 
prophets  and  the  apostles,  was  distinctly  read  by  one  Robert  10 
Horn,  bachelor  in  divinity,  late  dean  of  Duresme.  And  the 
same  being  ended,  (with  some  likelyhood,  as  it  seemed,  that 
the  same  was' much  allowable  to  the  audience,)  certain  of  the 
bishops  began  to  say,  contrary  to  their  former  answer,  that  they 
had  now  much  more  to  say  to  this  matter ;  wherein,  although  15 
they  might  have  been  well  reprehended  for  such  manner  of 
cavillation,  yet  for  avoiding  any  more  mistaking  of  orders  in 
this  colloquy,  or  conference,  and  for  that  they  should  utter 
all  that  which  they  had  to  say,  it  was  both  ordered,  and  thus 
openly  agreed  upon  of  both  parts,  in  the  full  audience,  that  20 
upon  the  Monday  following  the  bishops  should  bring  their 
minds  and  reasons  in  writing  to  the  second  assertion,  and  the 
last  also,  if  they  could,  and  first  read  the  same ;  and  that  done, 
the  other  part  should  bring  likewise  theirs  to  the  same  ;  and 
being  read,  each  of  them  should  deliver  to  other  the  same  25 
writings.  And  in  the  mean  time  the  bishops  should  put  in 
writing,  not  only  all  that  which  Dr.  Cole  had  that  day  uttered, 
but  all  such  other  matters  as  they  any  otherwise  could  think 
of  for  the  same ;  and  as  soon  as  they  might  possible,  to  send 
the  same  book,  touching  that  first  assertion,  to  the  other  part ;  30 
and  they  should  receive  of  them  that  writing  which  master 
Horn  had  there  read  that  day ;  and  upon  Monday  it  should 
be  agreed  what  day  they  should  exhibit  their  answers  touching 
the  first  proposition. 

Thus  both  parts  assented  thereto,  and  the  assembly  quietly  35 
dismissed.    And  therefore  upon  Monday  the  like  assembly 
began  again  at  the  place  and  hour  appointed  ;  and  there,  upon 
what  sinister  or  disordered  meaning  is  not  yet  fully  known, 
(though  in  some  part  it  be  understanded.)  the  bishop  of 


CHAPTER  1.] 


in  the  reign  of  Elizabeth. 


29 


Winchester  and  his  colleagues,  and  especially  Lincoln,  refused 
to  exhibit  or  read,  according  to  the  former  notorious  order  on 
Friday,  that  which  they  had  prepared  for  the  second  assertion ; 
and  thereupon,  by  the  lord  keeper  of  the  great  seal,  they  being 

5  first  gently  and  favourably  required  to  keep  the  order  appoint- 
ed, and  that  taking  no  place,  being  secondly,  as  it  behoved, 
pressed  with  more  earnest  request,  they  neither  regarding  the 
authority  of  that  place,  nor  their  own  reputation,  nor  the  credit 
of  the  cause,  utterly  refused  that  to  do. 

to  And  finally,  being  again  particularly  every  one  of  them  apart 
distinctly  by  name  required  to  understand  their  opinions  there- 
in ;  they  all,  saving  one,  (which  was  the  abbot  of  Westminster, 
having  some  more  consideration  of  order,  and  his  duty  of 
obedience,  than  the  other,)  utterly  and  plainly  denied  to  have 

15  their  book  read,  some  of  them  as  more  earnestly  than  other 
some,  so  also  some  other  more  indiscreetly  and  irreverently 
than  others. 

Whereupon  giving  such  example  of  disorder,  stubbornness, 
and  self-will,  as  hath  not  been  seen  and  suffered  in  such  an 
20  honourable  assembly,  being  of  the  two  estates  of  this  realm,  the 
nobility  and  the  commons,  beside  the  presence  of  the  queen's 
majesty's  most  honourable  privy  council,  the  same  assembly 
was  dismissed,  and  the  godly  and  most  Christian  purpose  of 
the  queen's  majesty  made  frustrate  :  and  afterwards,  for  the 
35  contempt  so  notoriously  made,  the  bishops  of  Winchester  , ' 
and  Lincoln,  having  most  obstinately  both  disobeyed  com- 
mon authority,  and  varied  manifestly  from  their  own  order, 
and  specially  Lincoln,  who  shewed  more  folly  than  the  other, 
were  condignly  committed  to  the  Tower  of  London ;  and  the 
:  3°  rest,  saving  the  abbot  of  Westminster,  stand  bound  to  make 
daily  their  personal  appearance  before  the  council,  and  not  to 
depart  the  city  of  London  and  Westminster,  until  further  order 
be  taken  with  them  for  their  disobedience  and  contempt. 
N.  Bacon,  cust.  sigill. 
35        F.  Shrewsbury.  F.  Bedford.  Pembrook. 

E.  Clynton. 

Gr.  Rogers.       F.  Knollys.       W.  Cecill.       A.  Cave. 


so 


The  revision  of  the  Liturgy  [narrative. 


Strengthened  and  directed  by  the  proceedings  and 
the  issue  of  this  conference,  the  queen's  government 
again  brought  into  the  house  of  commons  a  bill 
of  uniformity,  with  a  copy  of  the  Book  of  Common 
Prayer  annexed  to  it.  So  decided  was  now  the  5 
impression  in  its  favour,  that  it  was  read  in  that 
house  on  three  successive  days,  and  passed  appa- 
rently without  any  difference  of  opinion.  It  was  sent 
to  the  house  of  lords  on  the  26th  of  April,  and  was 
passed  by  them  on  the  28th  of  the  same  month,  io 
having  there  encountered  great  but  ineffectual  oppo- 
sition. The  speeches  of  the  bishop  of  Chester  and 
the  abbot  Feckenham  are  still  preserved,  and  may 
be  read  in  the  ensuing  chapter ;  and  the  Romanist 
party  on  the  last  division  were  eighteen  in  number,  15 
consisting  of  all  the  spiritual  lords  then  present,  with 
the  addition  of  the  marquis  of  Winchester,  the  earl 
of  Shrewsbury,  viscount  Montague,  and  the  barons 
Morley,  Stafford,  Dudley,  Wharton,  Rich,  and  North. 
It  was  ordered  that  the  book  should  begin  to  be  30 
in  use  from  the  following  festival  of  St.  John  the 
Baptist. 

It  is  necessary  to  mention  the  points  of  difference 
between  this  book  and  the  second  Service-book  of 
king  Edward,  as  they  will  clearly  denote  the  par- 35 
ticulars  in  which  Elizabeth,  whether  expressing  her 
own  opinions  or  summing  up  the  wants  of  her  subjects, 
deviated  from  the  sentiments  of  her  royal  brother. 
They  point  out  at  once  what  were  then  considered 
the  most  vulnerable  places  in  the  ritual  of  the  Church,  30 
and  the  additional  defences  that  were  thought  neces- 
sary for  their  protection.  These  differences  were  after- 
wards stated  by  archbishop  Whitgift,  in  answer  to 


ihapter  i.]  in  (he  reign  of  Elizabeth. 


81 


an  inquiry*  from  lord  treasurer  Burgliley,  in  the  fol- 
lowing manner : 

1  Strype,  Ann.  vol.  i.  P.  i.  p.  123.  Besides  the  alterations  noticed 
in  this  list  of  abp.  Whitgift,  there  were  several  changes  made  in  the 
5  Calendar,  such  as  the  appointment  of  proper  lessons  for  Sundays, 
as  well  as  for  several  holidays,  for  which  there  were  previously 
epistles  and  gospels,  but  no  proper  lessons.  The  alterations  are 
described  in  the  following  manner  in  the  act  of  uniformity,  (1  Eliz. 
c.  2.  §.  3.)  "  That  all  and  singular  ministers  in  any  cathedral  or  parish 

10  church,  or  other  place  within  this  realm  of  England,  Wales  and  the 
Marches  of  the  same  or  other  the  queen's  dominions,  shall  from  and 
after  the  feast  of  the  nativity  of  St.  John  Baptist  next  coming,  be 
bounden  to  say  and  use  the  mattens,  evensong,  celebration  of  the 
Lord's  supper,  and  administration  of  each  of  the  sacraments,  and  all 

15  the  common  and  open  prayer,  in  such  order  and  form  as  is  mentioned 
in  the  said  book,  so  authorized  by  parliament  in  the  said  5th  and  6th 
years  of  the  reign  of  king  Edward  VI.  with  one  alteration  or  addi- 
tion of  certain  lessons  to  be  used  on  every  Sunday  in  the  year,  and 
the  form  of  the  litany  altered  and  corrected,  and  two  sentences  only 

20  added  in  the  delivery  of  the  sacrament  to  the  communicants,  and 
none  other,  or  otherwise."  But  the  tables  of  proper  lessons  were 
not  yet  satisfactorily  arranged,  and  in  the  following  year  (1 560)  the 
queen  issued  a  warrant  authorizing  her  ecclesiastical  commissioners 
"  to  peruse  the  order  of  the  said  lessons  throughout  the  whole  yere, 

25  and  to  cause  some  new  calendars  to  be  imprinted,  whereby  such 
chapters  or  parcels  of  less  edification  may  be  removed,  and  other 
more  profitable  may  supply  their  roomes."  It  seems  that  the  bishops 
were  willing  to  leave  this  discretion  to  be  exercised  by  the  clergy  at 
large  ;  for  in  the  year  1 564,  when  the  second  book  of  Homilies  was 

30  published,  the  following  admonition  was  prefixed  to  it  :  "  Where  it 
may  so  chance  some  one  or  other  chapter  of  the  Old  Testament  to 
fall  in  order  to  be  read  upon  the  Sundays  or  holidays,  which  were 
better  to  be  changed  with  some  other  of  the  New  Testament  of  more 
edification,  it  shall  be  well  done  to  spend  your  time  to  consider  well 

35  of  such  chapters  beforehand."  And  this  discretion  continued  to  be 
exercised  at  a  later  period  ;  for  "  Dr.  G.  Abbot  (afterwards  abp.  of 
Canterbury)  did  reckon  this  liberty,  granted  in  the  said  admonition, 
to  be  in  force  even  in  his  time  .  .  .  saying,  '  It  is  not  only  permitted 
to  the  minister,  but  commended  to  him,  if  wisely  and  quietly  he  do 


32 


The  revision  of  the  Liturgy 


[narrative. 


"  1.  King  Edward's  second  book  differeth  from  her 
majesty's  book  in  the  first  rubric,  set  down  in  the  be- 
ginning of  the  book ;  for  king  Edward's  second  book 
hath  it  thus : 

'  The  morning  and  evening  prayer  shall  be  usedj 
in  such  place  of  the  church,  chapel  or  chancel,  and 
the  minister  shall  turn  him,  as  the  people  may  best 
hear.  And  if  there  be  any  controversy  therein,  the 
matter  shall  be  referred  to  the  ordinary,  and  he  or  his 
deputy  shall  appoint  the  place.  And  the'  &c. 
"  Whereas  the  queen's  book  hath  it  thus : 

'  The  morning  and  evening  prayer,  shall  be  used 
in  the  accustomed  place  of  the  church,  chapel  or 
chancel,  except  it  shall  be  otherwise  determined  by 
the  ordinary  of  the  place.  And  the  chancels  shall 
remain  as  they  have  done  in  times  past.' 

"  Again,  king  Edward's  second  book  hath  it  thus  : 

'  Again,  here  is  to  be  noted  that  the  minister  at 
the  time  of  the  communion,  and  all  other  times  in 
his  ministration,  shall  use  neither  alb  vestment  nor 
cope :  but  being  archbishop  or  bishop  shall  have  and 
wear  a  rochet ;  and  being  a  priest  or  deacon,  he  shall 
have  and  wear  a  surplice  only.' 

"  The  queen's  book  hath  it : 

'  And  here  is  to  be  noted  that  the  minister  at 
the  time  of  the  communion,  and  at  all  other  times  in 
his  ministration,  shall  use  such  ornaments  in  the 

read  canonical  Scripture,  where  the  apocryphal  upon  good  judgment 
seemeth  not  so  fit ;  or  any  chapter  of  the  canonical  may  be  conceived 
not  to  have  in  it  so  much  edification  before  the  simple,  as  some  other 
parts  of  the  same  canonical  may  be  thought  to  have."  Strype,  Ann. 
vol.  i.  p.  ii.  p.  105.  Docum.  Ann.  vol.  i.  p.  260.  It  is  clear  how. 
ever  that  no  such  discretion  is  allowed  under  the  act  of  uniformity 
13  and  14  Charles  II.  c.  4. 


CHAPTER  I.] 


in  the  reign  of  Elizabeth  . 


33 


church,  as  were  in  use  by  authority  of  parliament  in 
the  second  year  in  the  reign  of  king  Edward  VI.  ac- 
cording to  the  act  of  parliament  set  forth  in  the  be- 
ginning of  this  book.' 
5  2.  "  In  king  Edward's  second  book  in  the  litany 
there  are  these  words,  '  From  the  tyranny  of  the 
bishop  of  Rome,  and  all  his  detestable  enormities ;' 
which  are  not  in  her  majesty's  book. 

3.  "  In  the  litany,  her  majesty's  book  hath  these 
io  words  more  than  are  in  king  Edward's  second  book, 

viz.  '  strengthen  in  the  true  worshipping  of  thee,  in 
righteousness  and  true  holiness  of  life.' 

4.  "  In  the  end  of  the  litany  there  is  no  prayer  in 
king  Edward's  second  book  for  the  king  nor  for  the 

15  state  of  the  clergy.  And  the  last  collect  set  in  her 
majesty's  book  next  before  the  first  Sunday  in  Advent, 
and  beginning,  '  O  God,  whose  nature  and  property 
is  ever  to  have  mercy,'  is  not  in  king  Edward's 
second   book.    Further,  there  are  two  collects  ap- 

20  pointed  for  the  time  of  dearth  and  famine  ;  whereas 
her  majesty's  book  hath  but  one.  And  in  king- 
Edward's  second  book  this  note  is  given  of  the  prayer 
of  St.  Chrysostom,  '  The  litany  shall  ever  end  with  this 
collect  following ;'  which  note  is  not  in  her  majesty's 

25  book. 

5.  "King  Edward's  second  book  appointeth  only  these 
words  to  be  used  when  the  bread  is  delivered  at  the 
communion,  '  Take  and  eat  this  in  remembrance  that 
Christ  died  for  thee,  and  feed  on  him  in  thine  heart 

30  by  faith  with  thanksgiving.'  And  when  the  cup  is 
delivered,  '  Drink  this  in  remembrance  that  Christ's 
blood  was  shed  for  thee,  and  be  thankful.'  Whereas  in 
her  majesty's  book  at  the  delivering  of  the  bread  these 
words  must  be  said,  '  The  body  of  our  Lord  Jesus 
D 


34 


The  revision  of  the  Liturgy  [narrative. 


Christ,  which  was  given  for  thee,  preserve  thy  body 
and  soul  unto  everlasting  life.  Take  and  eat  this'  &c. : 
and  at  the  delivery  of  the  cup  these  words,  '  The  blood 
of  our  Lord  Jesus  Christ,  which  was  shed  for  thee, 
preserve  thy  body  and  soul  unto  everlasting  life.  Drinks 
this  &c.' " 

From  this  comparison  then  of  the  two  Books  of 
Common  Prayer  it  appears  to  have  been  the  persuasion 
of  the  queen  and  her  council  that  in  the  important 
questions  of  the  eucharist  and  clerical  vestments  too  10 
much  had  been  done  in  the  reign  of  king  Edward  in 
the  way  of  innovation  :  that  the  mysteries  of  religion 
had  been  impugned  by  excluding  words  that  might 
suggest,  though  they  would  not  necessarily  involve, 
the  doctrine  of  the  real  presence,  and  the  authority  15 
of  the  Church  had  been  injured  in  the  alteration 
respecting  vestments.    On  the  first  point  accordingly 
the  form  of  words  addressed  individually  to  the  com- 
municants was  now  made  to  combine  the  two  separate 
forms  of  the  time  of  king  Edward.    With  the  same  20 
■view  also  was  expunged  the  rubric11  which  had  been 

u  The  rubric,  after  stating  in  its  preamble  the  necessity  for 
kneeling,  and  the  misconstruction  put  upon  it,  proceeds  thus  :  "We 
do  declare  that  it  is  not  meant  thereby  that  any  adoration  is  done 
or  ought  to  be  done  either  unto  the  sacramental  bread  and  wine  25 
there  bodily  received,  or  unto  any  real  and  essential  presence  there 
being  of  Christ's  natural  flesh  and  blood.    For  as  concerning  the 
sacramental  bread  and  wine,  they  remain  still  in  their  very  natural 
substances,  and  therefore  may  not  be  adored  ;  for  that  were  idolatry 
to  be  abhorred  of  all  faithful  Christians  ;  and  as  concerning  the  30 
natural  body  and  blood  of  our  Saviour  Christ,  they  are  in  heaven 
and  not  here  ;  for  it  is  against  the  truth  of  Christ's  true  natural 
body  to  be  in  more  places  than  in  one  at  one  time."    This  rubric 
does  not  appear  in  either  of  the  editions  printed  by  Whitchurch  in 
1552,  copies  of  which  are  now  in  the  Bodleian  ;  but  it  does  appear  35 
in  each  of  two  editions  by  Grafton,  printed  in  August  1552,  copies 


ell  Al'TKK  1.] 


in  the  reign  of  Elizabeth. 


35 


added  to  the  Communion  Service  by  that  king  on  his 
own  authority  after  the  publication  of  his  second 
liturgy,  declaring  "  that  no  adoration  was  done  or 
ought  to  be  done  to  any  real  or  essential  presence 

5  there  being  of  Christ's  natural  flesh  and  blood."  To 
these  changes  no  reasonable  objection  could  be  made 
on  either  side.  The  Romanists  could  not  disapprove 
of  what  they  held  to  be  improvements,  although  they 
did  not  amount  to  all  that  was  desired :    and  the 

iosacramentaries  could  not  complain  of  the  combined 
form  of  words  addressed  to  communicants,  unless  they 
would  condemn  the  use  of  scripture  language,  or 
require  the  continuance  of  a  rubric  which  had  never 
received  the  authority  of  the  legislature.    On  this 

15  point  therefore  there  was  little  important  controversy 
for  the  future,  although  the  demand  made  in  the  time 

of  which  may  also  be  seen  in  the  same  library.  The  act  of  parlia- 
ment, which  ratified  the  second  Service-book,  was  passed  in  April 
1552;  and  the  order  of  council  requiring  the  insertion  of  the  rubric 

20 bears  date  on  the  27th  of  October,  only  four  days  before  the  book 
was  to  be  generally  used  throughout  the  kingdom.  It  is  found 
accordingly  to  have  been  inserted  by  cancelling  the  leaf,  or  some 
similar  contrivance;  and  the  issuing  of  this  order  is  a  strong  evidence 
of  the  alarm  in  which  Cranmer  and  the  council  were  held  on  the 

25  subject  of  the  real  presence,  even  after  the  great  alteration  they  had 
made  respecting  it  in  the  service  of  the  communion.  The  fate  of  the 
rubric  is  worthy  of  notice.  It  was  excluded  by  queen  Elizabeth  in 
1559  ;  and  its  removal  clearly  shews  that  the  Church  could  not  then 
be  brought  to  express  an  opinion  adverse  to  the  real  presence  :  it 

30  was  restored  in  1661,  on  the  revision  of  King  Charles  II.  ;  and  its 
reappearance  may  likewise  be  employed  to  shew  that  the  Church  at 
that  time  also  was  unwilling  to  make  any  declaration  on  that  import- 
ant tenet.  To  prevent  misapprehension  on  this  point,  the  words 
"  or  unto  any  real  and  essential  presence  there  being  of  Christ's  na- 

35tural  flesh  and  blood,"  were  altered  to  the  very  different  expression 
"  or  unto  any  corporal  presence  of  Christ's  natural  flesh  and  blood." 
Comp.  the  two  Liturg.  of  Edw.  VI.  pref.  p.  xxxvii. 

D  2 


36 


The  revision  of  the  Liturgy 


[narrative. 


of  king  Edward  for  the  restoration  of  the  communion 
service,  as  it  existed  in  his  first  liturgy,  was  occasionally 
renewed. 

But  the  controversy  respecting  vestments  imme- 
diately became  formidable.    It  had  hitherto  confined  5 
itself  to   the   evil  associations  arising  from  a  long 
and  vicious  practice,  and  their  tendency  to  encourage 
in  vulgar  minds  some  of  the  worst  corruptions  of 
Romanism.     It  had  also  been  much  abated  by  the 
alterations  made  in  the  second  Service-book,  when  the  10 
more  objectionable  habits  had  been  prohibited,  and 
a  hope  had  been  created  that  even  the  use  of  the 
surplice  might  eventually  be  discontinued.    But  the 
rubric  of  1559,  that  restored  the  ornaments  and  vest- 
ments of  the  second  year  of  King  Edward,  was  ex- 15 
tremely  galling  to  the  exiles,  and  would  probably  have 
prevented  the  greater  number  of  them  from  becoming 
ministers  of  the  Church,  had  not  the  act  of  uniformity 
furnished  them  with  a  plea  for  complying.    It  had 
been  enacted x  that  the  queen,  with  the  advice  of  her  20 
commissioners  or  the  metropolitan,  might  make  such 
changes  in  the  rubrics  as  might  afterwards  be  found 
requisite.    The  reformers  >T  therefore  were  not  without 
some  reason  for  hoping  that  their  brethren  who  might 
be  advanced  to  high  stations  in  the  Church  would  25 
retain  their  present  spirit  of  moderation,  and  exercise 

x  1  Eliz.  c.  2.  §.  25,  26. 

y  Strype,  Ann.  vol.  i.  P.  1.  p.  122.  Burnet,  H.  R.  vol.  ii.  P.  2.  p.  465. 
Bp.  Sandys  said  in  a  letter  to  the  archbishop,  "  The  last  book  of 
service  is  gone  through  with  a  proviso,  to  retain  the  ornaments  30 
which  were  used  in  the  1st  and  2nd  year  of  king  Edward,  until  it 
please  the  queen  to  take  other  order  for  them  :  our  gloss  upon  this 
text  is,  that  we  shall  not  be  forced  to  use  them  ;  but  that  others  in 
the  meantime  shall  not  convey  them  away,  but  that  thev  may  remain 
for  the  queen."  3- 


CHAPTER  I.] 


in  the  reiqn  of  Elizabeth. 


37 


a  salutary  influence  on  the  future  proceedings  of  the 
court.  But  the  clauses  in  question,  however  available 
for  such  purposes,  were  probably  introduced  with  very 
different  designs.  It  appears  that  they  were  added  to 
5  the  bill  at  the  express  direction  of  the  queen,  and  were 
intended  to  assist  her  in  carrying  forward  the  high 
views  of  doctrine  and  authority  which  she  was  known 
to  entertain. 

It  is  impossible  at  this  distant  point  of  time  to 

io  collect  together  and  to  give  their  several  values  to  the 
many  elements  of  the  question  then  at  issue  ;  although 
it  has  never  ceased  at  any  period  to  be  a  subject  of 
interest  and  contention.  We  must  remember  that  the 
religious  discord  was  then  so  predominant  in  its  na- 

15  ture,  that  like  the  pestilence  recorded  by  the  Athenian 
historian,  it  drew  within  it  all  the  other  grievances  of 
the  period,  and  was  aggravated  by  their  additional 
bitterness.  We  must  remember  that  great  scandal 
had  arisen  to  the  cause  of  the  reformers  from  the 

20  insubordination  it  had  occasioned,  and  the  divisions 
which  appeared  to  be  inseparable  from  it ;  that  it  was 
calculated  generally  to  encourage  principles  unfavour- 
able to  the  received  maxims  of  civil  government  and 
the  admitted  claims  of  the  prerogative  ;  and  in  one  of 

2:>its  most  important  sections,  the  school  of  Geneva,  was 
hostile  to  the  institutions  of  a  monarchy :  that,  to  add 
to  the  contrast,  the  opposite  party  had  the  sanction  of 
antiquity  and  the  force  of  established  usages  in  their 
favour;  that  they  might  naturally  look  for  assistance 

30 in  the  interference  of  foreign  courts;  and  above  all, 
that  the  next  in  succession  at  that  time  to  the  throne, 
separated  from  it  by  a  life  which  was  often  deemed 
precarious,  was  a  Romanist,  devotedly  attached  to 
the  principles  of  her  Church.    In  pondering  then  the 


38 


The  revision  of  the  Liturgy 


[narrative. 


religious  question,  the  queen  and  her  council  would  be 
influenced  by  these  considerations  in  a  manner  inde- 
pendent of  the  real  merits  of  the  argument,  and  to 
a  degree  that  would  prevent  them  from  being  justly 
appreciated.  Even  the  divines  themselves,  though  less 5 
likely  to  be  misled  by  secular  interests,  could  not  be 
insensible  to  the  difficulties  of  their  position,  wearied, 
as  they  were,  with  their  past  dissensions,  and  dreading, 
not  without  much  reason,  the  total  extinction  of  pro- 
testantism. It  appears  accordingly,  that  together  with  10 
those  divines  who  approved  entirely  of  the  existing 
state  of  things,  there  were  two  distinct  parties  con- 
forming to  the  national  Church  ;  the  first  under  the 
direction  of  Parker,  Home,  and  Cox,  who  were  per- 
suaded that  in  so  feverish  and  fluctuating  a  state  of  15 
public  opinion  no  better  terms  could  be  obtained ;  the 
other  represented  by  Grindal,  Sandys,  and  Jewel,  who 
acceded  to  the  terms  proposed,  with  the  avowed  inten- 
tion of  employing  all  honest  methods  for  moulding 
them  according  to  their  own  principles.  The  first  of 20 
these  two  parties  possessed  the  confidence  of  the  court, 
and  was  employed  during  the  reign  of  Elizabeth  in  all 
the  important  measures  she  adopted  for  the  govern- 
ment of  the  Church.  But  the  wishes  of  the  other 
party  were  also  consulted,  in  the  removal,  for  instance,  25 
of  the  crucifix  from  the  queen's  chapel,  in  the  altera- 
tion z  of  the  rubric  respecting  vestments,  and  in  other 

z  The  Advertisements  issued  by  the  archbishop  and  bishops  in 
commission  in  the  year  1564,  though  they  did  not  overcome  the 
objections  of  the  violent  puritans,  moderated  the  ancient  rubric  30 
respecting  vestments,  by  removing  the  distinction  between  the 
eucharist  and  other  services  in  parish  churches  and  retaining  it  in 
cathedrals  only.  The  orders  then  were  "  In  the  ministration  of  the 
holy  communion  in  cathedral  and  collegiate  churches  the  principal 


CHAPTER  I.] 


in  the  reign  of  Elizabeth. 


39 


matters  then  considered  of  importance.  And  these 
gradual  alterations  would  probably  have  been  carried 
to  a  greater  extent,  had  not  intemperate  designs  and 
theories  dangerous  to  civil  order  been  mingled  with 
5  the  controversy,  a  result,  which  may  be  apprehended 
in  all  periods  of  excitement,  and  which  in  those  days 
of  high  prerogative  could  not  but  be  fatal  to  the 
progress  of  reformation. 

What  were  the  sentiments  of  the  clergy  in  general 

10  respecting  the  Book  of  Common  Prayer,  thus  published 
by  authority  of  parliament,  may  be  learned  from  the 
proceeding's  of  the  memorable  convocation  of  1562. 
After  the  discussions  connected  with  the  39  Articles 
of  religion,  the  convocation  proceeded  to  consider  the 

15  measures  proposed  to  them  for  the  reformation  of  the 
public  liturgy.  Bishop  Sandys  moved  that  the  queen 
should  be  prayed,  agreeably  with  the  provisions  of  the 
act  of  uniformity,  to  make  such  alterations  as  would 
exclude  women  from  administering  the  sacrament  of 

20  baptism,  and  put  an  end  to  the  practice  of  signing  the 
infant  with  the  cross  ;  and  that,  in  conformity  with  the 
plans  of  the  late  kings  Henry  and  Edward,  a  com- 
mission should  be  appointed  to  draw  up  a  code  of 

minister  shall  use  a  cope  with  gospeller  and  epistoler  agreeably  ; 

25  and  at  all  other  prayers  to  be  sayde  at  that  communion  table,  to 
use  no  copes  but  surplesses.  Item,  that  every  minister  sayinge  any 
publique  prayers  or  ministringe  the  sacramentes  or  other  rites  of  the 
Churche  shall  weare  a  comely  surples  with  sleeves  to  bee  provided 
at  the  charges  of  the  parishe."    It  is  true  that  these  Advertisements 

30  were  not  binding  in  law,  as  they  had  not  been  sanctioned  under  the 
great  seal :  but  it  is  clear  they  were  considered  binding,  as  they 
certainly  were  approved  by  the  queen ;  and  it  had  not  yet  been 
ruled,  that  edicts  issued  by  the  queen's  commission  were  not  bind- 
ing unless  they  were  confirmed  by  the   queen   officially.  See 

35  Document.  Annals,  vol.  i.  p.  287.   Croke's  Rep.  2  Jac.  p.  37. 


40  Hie  revision  of  the  Liturgy  [narrative. 

ecclesiastical  laws.  A  memorial  was  presented  by 
thirty-three  members  of  the  lower  house  containing 
seven  articles,  which  exhibit  all  the  changes  called  for 
at  that  early  period  of  the  controversy,  and  the  wishes 
entertained  by  the  general  body  of  the  exiles.  These  5 
articles  were  afterwards  modified  and  reduced  to  six, 
and  on  the  13th  of  February  were  proposed  in  the 
lower  house  in  the  following  order  : 

1.  That  all  the  Sundays  in  the  year,  and  principal 
feasts  of  Christ,  be  kept  holidays ;    and   all   other  io 
holidays  to  be  abrogated. 

2.  That  in  all  parish  churches  the  minister  in  com- 
mon prayer  turn  his  face  toward  the  people ;  and 
there  distinctly  read   the  divine   service  appointed, 
where  all  the  people  assembled  may  hear  and  be  is 
edified. 

3.  That  in  ministering  the  sacrament  of  baptism, 
the  ceremony  of  making  the  cross  in  the  child's  fore- 
head may  be  omitted,  as  tending  to  superstition. 

4.  That  forasmuch  as  divers  communicants  are  not  20 
able  to  kneel  during  the  time  of  the  communion,  for 
age,  sickness,  and  sundry  other  infirmities ;  and  some 
also  superstitiously  both  kneel  and  knock ;  that  order 
of  kneeling  may  be  left  to  the  discretion  of  the  ordinary 
within  his  jurisdiction.  25 

5.  That  it  be  sufficient  for  the  minister,  in  time  of 
saying  divine  service  and  ministering  of  the  sacra- 
ments, to  use  a  surplice ;  and  that  no  minister  say 
service,  or  minister  the  sacraments,  but  in  a  comely 
garment  or  habit.  30 

6.  That  the  use  of  organs  be  removed. 

The  number  in  favour  of  these  articles  were  forty- 
three  present,  and  fifteen  proxies ;  the  number  opposed 
to  them  were  thirty-five   present,  and  twenty-four 


'  ii  upter  i.J  m  the  reign  of  Elizabeth.  41 

proxies ;  so  that  the  articles  were  rejected  by  the 
majority  of  one.  In  the  former  list  were  all  those 
members  who  had  been  brought  into  friendly  contact 
with  the  practice  of  foreign  churches  in  the  reign  of 

5  Mary,  including  several,  as  Lever  and  Sampson,  who 
afterwards  became  nonconformists;  in  the  latter  were 
the  friends  of  the  archbishop  and  of  bishops  Home 
and  Cox,  together  with  reformers  who  had  remained 
in  England  during  the  reign  of  Mary,  and  several  who 

io  had  at  the  same  period  relapsed  into  Romanism. 


CHAPTER  II. 


Documents  connected  with  the  revision  of  queen  Elizabeth. 


I.  The  device  for  alteration  of  religion  in  the  first  year  of  queen 
Elizabeth,  (supposed  to  have  been  drawn  up  by  sir  Thomas  Smith). 
Cotton  Libr.  Julius  F.  6. 

II.  Dr.  Guest  to  sir  William  Cecil,  the  queen's  secretary,  con- 
cerning the  Service-book  newly  prepared  for  the  parliament.  Corp. 
Chr.  Coll.  Camb.  vol.  106. 

III.  The  first  proposition  upon  which  the  papists  and  protestants 
disputed  in  Westminster  Abbey.  The  discourse  of  Dr.  Horne. 
Foxe's  Acts  and  Mon.  and  Corp.  Chr.  Coll.  Camb.  vol.  121. 
Synodalia. 

IV.  The  answer  of  Dr.  Cole  to  the  first  proposition  of  the  pro- 
testants. Corp.  Chr.  Coll.  Camb.  vol.  121.  Synod. 

V.  The  protestants'  discourse  prepared  to  have  been  read  in  the 
public  conference  at  Westminster  on  the  second  question.  Corp. 
Chr.  Coll.  Camb.  vol.  121.  Synod. 

VI.  Dr.  Cox's  letter  to  Wolfgang  Weidner,  with  an  account  of  the 
disputation  at  Westminster.    Corp.  Chr.  Coll.  Camb.  vol.  241. 

VII.  A  letter  of  Jewel's  to  Peter  Martyr,  concerning  the  dis- 
putation at  Westminster.  Burnet,  Hist.  Ref.  vol.  iii.  part  ii. 
pp.  360—362. 

VIII.  The  oration  of  abbot  Feckenham  in  the  parliament  house, 
1 559,  against  the  bill  for  the  liturgy.  Corp.  Chr.  Coll.  Camb. 
vol.  121.  Synod. 


hapter  ii.]         The  electee  for  alteration  <$fc. 


1-3 


IX.  Another  oration  made  by  Dr.  Scot,  bishop  of  Chester,  in  the 
parliament  house,  1559,  against  the  bill  for  the  liturgy.  Fox,  MSS. 
Vespasian,  D.  1 8. 

X.  An  extract  out  of  the  journal  of  the  lower  house  of  convoca- 
tion.   Burnet,  Hist.  Ref.  vol.  iii.  part  ii.  pp.  419 — 422. 


I. 

The  device  for  alterat  ion  of  religion  in  the  first  year  of 
queen  Elizabeth. 

I.  When  the  alteration  shall  be  first  attempted  ? 

At  the  next  parliament  :  so  that  the  dangers  be  fore- 
5  seen,  and  remedies  therefore  provided.     For  the  sooner 
that  religion  is  restored,  God  is  the  more  glorified,  and  as  we 
trust  vvilbe  more  merciful  unto  us,  and  better  save  and  defend 
her  highness  from  all  dangers. 

II.  What  dangers  may  ensue  upon  the  alteration  ? 

10  The  bishop  of  Rome,  all  that  he  may,  wilbe  incensed.  He 
will  excommunicate  the  queen's  higlmess,  interdict  the  realms, 
and  give  it  to  prey  to  all  princes,  that  will  enter  upon  it ;  and 
incite  them  therto  by  all  manner  of  means. 

The  French  king  will  be  encouraged  more  to  the  war,  and 
15  make  his  people  more  ready  to  fight  against  us,  not  only  as 
enemies,  but  as  heretics.  He  wilbe  in  great  hope  of  aid  from 
hence,  of  them  that  are  discontented  with  this  alteration, 
looking  for  tumult  and  discord.  He  will  also  stay  concluding 
peace  upon  hope  of  some  alteration. 
20  Scotland  will  have  some  causes  of  boldness ;  and  by  that  way 
the  French  king  wil  seem  soonest  to  attempt  to  invade  us. 

Ireland  also  will  be  very  difficultly  stayed  in  their  obedi- 
ence, by  reason  of  the  clergy  that  is  so  addicted  to  Rome. 
Many  people  of  our  own  wilbe  very  much  discontented ; 
25  especially  these  sorts : 

All  such  as  governed  in  the  late  queen  Marie's  time,  and 
were  chosen  thereto  for  no  other  cause,  or  were  then  most 
esteemed  for  being  hot  and  earnest  in  the  other  religion, 


14 


The  device  for  alteration 


[documents. 


and  now  remain  unplaced  and  uncalled  to  credit,  will  think 
themselves  discredited,  and  all  their  doings  defaced,  and 
study  all  the  ways  they  can  to  maintain  their  former  doings, 
and  despise  all  this  alteration. 

Bishops  and  all  the  clergy  wil  se  their  own  ruine.  In  5 
confession  and  preaching,  and  all  other  ways  they  can,  they 
wil  perswade  the  people  from  it.  They  wil  conspire  with 
whomsoever  that  wil  attempt,  and  pretend  to  do  God  a 
sacrifice,  in  letting  the  alteration,  tho1  it  be  with  murther  of 
Christen  men,  or  treason.  10 

Men  which  be  of  the  papist  sect ;  which  late  were  in 
maner  all  the  judges  of  the  law  ;  the  justices  of  the  peace, 
chosen  out  by  the  late  queen  in  all  the  shires ;  such  as  were 
believed  to  be  of  that  sect ;  and  the  more  earnest  therin, 
the  more  in  estimation.  These  are  like  to  joyn  and  conspire  15 
with  the  bishops  and  clergy. 

Some,  when  the  subsidy  shalbe  granted,  and  money  levied, 
(as  it  appeareth  that  necessarily  it  must  be  don,)  wilbe 
therewith  offended ;  and  like  enough  to  conspire  and  arise, 
if  they  have  any  head  to  stir  them  to  it,  or  hope  of  gain  20 
and  spoil. 

Many  such  as  would  gladly  have  the  alteration  from  the 
Church  of  Rome,  when  they  shal  se  peradventure,  that  some 
old  ceremonies  shalbe  left  still,  or  that  their  doctrine,  which 
they  embrace,  is  not  allowed  and  commanded  only,  and  all  25 
other  abolished  and  disproved,  shall  be  discontented,  and  call 
the  alteration  a  cloaked  papistry,  or  a  mingle  mangle. 

III.  What  remedy  for  these  matters  ? 

First,  for  France,  to  practice  a  peace  ;  or  if  it  be  offered, 
not  to  refuse  it.    If  controversy  of  religion  be  there  among  30 
them,  to  help  to  kindle  it. 

Rome  is  less  to  be  doubted  ;  from  whom  nothing  is  to  be 
feared,  but  evil  will,  cursing,  and  practising. 

Scotland  will  follow  France  for  peace.  But  there  may 
be  practised  to  help  forward  their  divisions  ;  and  especially  35 
to  augment  the  hope  of  them,  who  incline  them  to  good 
religion.  For  certainty,  to  fortify  Berwick,  and  to  employ 
demilances  and  horsemen  for  the  safety  of  the  frontiers.  And 
some  expence  of  money  in  Ireland. 


of  religion  by  queen  Elizabeth. 


15 


The  fifth  divided  into  five  parts. 

The  first  is  of  them  which  were  of  queen  Mary's  council, 
elected  and  advanced  then  to  authority,  only  or  chiefly  for 
being  of  the  pope's  religion,  and  earnest  in  the  same.  Every 

5  augmentation  or  conservation  of  such  men  in  authority  or 
reputation  is  an  encouragement  of  those  of  their  sect,  and 
giveth  hope  to  them  that  it  shall  revive  and  continue, 
although  it  have  a  contrary  blast.  Seeing  their  pillars  to 
stand  still  untouched,  [will  be]  a  confirmation  to  them  that 

10  are  wavering  papists,  and  a  discouragement  of  such  that  are 
but  half  enclined  to  that  alteration.  "  Dum  in  dubio  est 
animus,  paulo  momento  hue  illuc  impellitur."  These  must 
be  searched  by  all  law,  as  far  as  justice  may  extend ;  and  the 
queen's  majesty's  clemency  to  be  extended  not  before  they 

15  do  fully  acknowledge  themselves  to  have  fallen  in  the  lapse 
of  the  law. 

They  must  be  based  of  authority,  discredited  in  their 
countries,  so  long  as  they  seem  to  repugn  to  the  true 
religion,  or  to  maintain  their  old  proceedings.    And  if  they 

20  should  seem  to  allow  or  to  bear  with  the  new  alteration, 
yet  not  likely  to  be  in  credit,  quia  neophyti.  And  no  man 
but  he  loveth  that  time  wherein  he  did  flourish.  And  when 
he  can,  and  as  he  can,  those  ancient  laws  and  orders  he 
will  maintain  and  defend  with  whom  and  in  whom  he  was 

25  in  estimation,  authority,  and  a  doer.  For  every  man  natu- 
rally loveth  that  which  is  his  own  work  and  creature. 

And  contrary,  as  those  men  must  be  based,  so  must  her 
highness's  old  and  sure  servants,  who  have  tarryed  with 
her,  and  not  shrunk  in  the  last  storms,  be  advanced  with 

50  authority  and  credit :  that  the  world  may  see  that  her 
highness  is  not  unkind  nor  unmindful.  And  throughout  all 
England  such  persons  as  are  known  to  be  sure  in  religion, 
every  one,  according  to  his  ability  to  serve  in  the  common- 
wealth, to  be  set  in  place.     Whom,  if  in  the  cause  of 

15  religion,  God's  cause,  they  shall  be  slack,  yet  their  own 
safety  and  state  shall  cause  to  be  vigilant,  careful,  and 
earnest  for  the  conservation  of  her  state,  and  maintenance 
of  this  alteration.    And  in  all  this,  she  shall  do  but  the 


46 


The  device  for  alteration  [document*. 


same  that  the  late  queen  Mary  did,  to  maintain  and  establish 
her  religion. 

The  second  of  these  five  is  the  bishops  and  clergy,  being 
in  manner  all  made  and  chosen,  such  as  were  thought  the 
stoutest  and  mightiest  champions  of  the  pope's  church,  who5 
in  the  late  times  [by]  taking  from  the  crown,  impoverishing 
it,  by  extorting  from  private  men,  and  all  other  means 
possible,  per  fas  et  nefas,  have  thought  to  enrich  and  ad- 
vance themselves  ;  these  her  majesty,  being  enclined  to  so 
much  clemency,  yet  must  seek  as  well  by  parliament,  as  by  I 
the  just  laws  of  England,  in  the  praemunire,  and  other  such 
penal  laws,  to  bring  again  in  order.    And  being  found  in 
default,  not  to  pardon,  till  they  confess  their  fault,  put 
themselves  wholly  to  her  highness's  mercy,  abjure  the  pope 
of  Eome,  and  conform  themselves  to  the  new  alteration,  j 
And  by  this  means  well  handled,  her  majesty's  necessity  of 
money  may  be  somewhat  relieved. 

The  third  is  to  be  amended  even  as  all  the  rest  above, 
by  such  means  as  queen  Mary  taught,  that  none  such,  as 
near  as  may  be,  be  in  commission  of  peace  in  the  shires,  20 
but  rather  men  meaner  in  substance  and  younger  in  years  ; 
so  that  they  have  discretion  to  be  put  in  place.  A  short 
law  made  and  executed  against  assemblies  of  people  without 
authority.  Lieutenants  made  in  every  shire  :  one  or  two  men 
known  to  be  sure  at  the  queen's  devotion.  In  the  mean3^ 
time  musters  and  captains  appointed,  viz.  young  gentlemen 
which  earnestly  do  favour  her  highness.  No  office  of  juris- 
diction or  authority  to  be  in  any  discontented  man's  hand,  as 
far  as  justice  or  law  may  extend. 

The  fourth  is  not  to  be  remedied  otherwise  than  by  gentle  30 
and  dulce  handleing,  by  the  commissioners,  and  by  the 
readiness  and  good-will  of  the  lieutenants  and  captains  to 
repress  them,  if  any  should  begin  a  tumult,  murmur,  or 
provide  any  assembly,  or  stoutness  to  the  contrary. 

The  fifth,  for  the  discontentation  of  such  as  could  be  ^ 
content  to  have  religion  altered,  but  would  have  it  go  too 
far,  the  straight  laws  upon  the  promulgation  of  the  book, 
and  severe  execution  of  the  same  at  the  first,  will  so  repress 


chapter  ii.]        of  religion  by  queen  Elizabeth.  47 

them,  that  it  is  great  hope  it  shall  touch  but  a  few.  And 
better  it  were  that  they  did  suffer,  than  her  highness  or 
commonwealth  should  shake,  or  be  in  danger.  And  to  this 
they  must  well  take  heed  that  draw  the  book. 
5  And  herein  the  universities  must  not  be  neglected ;  and 
the  hurt  that  the  late  visitation  in  queen  Mary's  time  did 
must  be  amended.  Likewise  such  colleges  where  children 
be  instructed  to  come  to  the  university,  as  Eaton  and 
Winchester  :  that  as  well  the  encrease  hereafter,  as  at  this 

10  present  time,  be  provided  for. 

IV.  What  shall  be  the  manner  of  the  doing  of  it  1 
This  consultation  is  to  be  referred  to  such  learned  men  as 
be  meet  to  shew  their  minds  herein  ;  and  to  bring  a  plat  or 
book  hereof  ready  drawn  to  her  highness.    Which  being  ap- 

15  proved  of  her  majesty  may  be  so  put  into  the  parliament- 
house  :  to  the  which  for  the  time  it  is  thought  that  these 
are  apt  men ;  Dr.  Bill,  Dr.  Parker,  Dr.  May,  Dr.  Cox, 
Mr.  Whitehead,  Mr.  Grindal,  Mr.  Pilkington. 

And  sir  Thomas  Smith  do  call  them  together,  and  to  be 

20  amongst  them.  And  after  the  consultation  with  these,  to 
draw  in  other  men  of  learning  and  gravity,  and  apt  men  for 
that  purpose  and  credit,  to  have  their  assents. 

As  for  that  is  necessary  to  be  done  before,  it  is  thought 
most  necessary,  that  a  straight  prohibition  be  made  of  all 

35  innovation,  until  such  time  as  the  book  come  forth  ;  as  well 
that  there  should  be  no  often  changes  in  religion,  which 
would  take  away  authority  in  the  common  people's  estima- 
tion ;  as  also  to  exercise  the  queen's  majesty's  subjects  to 
obedience. 

30     V.  To  the  fifth,  What  may  be  done  of  her  highness  for  her 
own  conscience  openly,  before  the  whole  alteration  :  or, 
if  the  alteration  must  tarry  longer,  what  order  be  fit  to 
be  in  the  w  hole  realm,  as  an  interim  ? 
To  alter  no  further  than  her  majesty  hath,  except  it  be  to 
35  receive  the  communion  as  her  highness  pleaseth  on  high 
feasts.    And  that  where  there  be  more  chaplains  at  mass, 
that  they  do  always  communicate  in  both  kinds.  And  for  her 
highness's  conscience  till  then,  if  there  be  some  other  devout 
sort  of  prayers  or  memory  said,  and  the  seldomer  mass. 


48 


Guest  to  sir  W.  Cecyl.  [documents. 


VI.  To  the  sixth,  What  noblemen  be  most  fit  to  be  made 
privy  to  these  proceedings,  before  it  be  opened  to  the 
whole  council  I 

The  lord  marquiss  Northampton,  the  earl  of  Bedford,  the 
earl  of  Pembroke,  and  the  lord  John  Grey.  5 

VII.  To  the  seventh,  What  allowance  those  learned  men 
shall  have,  for  the  time  they  are  about  to  review  the 
Book  of  Common  Prayer,  and  order  of  ceremonies,  and 
service  in  the  church,  and  where  they  shall  meet  ? 

Being  so  many  persons  which  must  attend  still  upon  it,  I 
two  mess  of  meat  is  thought  yet  indifferent  to  suffice  for 
them  and  their  servants. 

The  place  is  thought  most  meet  [to  be]  in  some  set  place, 
or  rather  at  sir  Thomas  Smith's  lodgings  in  Chanon  Row. 
At  one  of  these  places  must  provisions  be  laid  in  of  wood,  I 
and  coals,  and  drink. 


II. 

Guest  to  sir  William  Cecyl,  the  queetCs  secretary,  concerning  the 
Service-book,  newly  prepared  for  the  parliament  to  be  confirmed; 
and  certain  ceremonies  and  usages  of  the  Church. 

Right  honourable, 
That  you  might  well  understand,  that  I  have  neither 
ungodly  allowed  any  thing  against  the  Scripture,  neither 
unstedfastly  done  any  thing  contrary  to  my  writing,  neither 
rashly  without  just  cause  put  away  it  which  might  be  well 
suffered,  nor  undiscreetly  for  novelty  brought  in  that  which 
might  be  better  left  out ;  I  am  so  bold  to  write  to  your 
honour  some  causes  of  the  order  taken  in  the  new7  service  : 
which  enterprise,  though  you  may  justly  reprove  for  the 
simple  handling,  yet  I  trust  you  will  take  it  well  for  my  good 
meaning.  Therefore,  committing  your  honourable  state  to 
the  great  mercy  of  God,  and  following  the  intent  of  my 
writing,  thus  I  begin  the  matter : 


hapter  ii.]  concerning  the  Service-book. 


OF  CEREMONIES. 

Ceremonies  once  taken  away,  as  evil  used,  should  not  be 
taken  again,  though  they  be  not  evil  of  themselves,  but  might 
be  well  used.    And  that  for  four  causes. 

5  The  first,  because  the  Galatians  c  were  reproved  of  Paul 
for  receiving  again  the  ceremonies  which  once  they  had  for- 
saken :  d  bidding  them  to  stand  in  the  liberty  wherein  they 
were  called  ;  and  forbidding  them  to  wrap  themselves  in  the 
yoke  of  bondage  ;  saying,  e  they  builded  again  that  which 

10  they  had  destroyed  ;  and  reproving  Peter,  for  that  by  his 
dissembling  he  provoked  the  gentiles  to  the  ceremonial  law, 
which  they  had  left ;  looking  back  hereby  from  the  plough 
which  they  had  in  hand. 

The  second  cause,  because  f  Paul  forbids  us  to  abstain  not 

15  only  from  that  which  is  evil,  but  also  from  all  that  which  is 
not  evil,  but  yet  hath  the  appearance  of  evil.  For  this  cause 
Ezekias  destroyed  the  s  brazen  serpent ;  and  Epiphanius  the 
picture  of  Christ. 

The  third  cause,  because  the  h  gospel  is  a  short  word,  put- 

20  ting  away  the  law,  which  stood  in  '  decrees  and  ceremonies  ; 
and  ka  light  and  easy  yoke,  delivering  us  from  them.  There- 
fore  is  it  said,  that  we  should  1  worship  God  in  spirit  and 
truth,  and  not  in  ceremonies  and  shadows  also,  as  did  the 
Jews.    And  m  Paul  likeneth  us  Christians,  for  our  freedom 

25  from  ceremony,  to  men  which  live  in  all  liberty ;  and  the 
Jews,  for  their  bondage  in  them,  to  men  living  in  all  thral- 
dom. Wherefore  Augustyn,  11  writing  to  Januarius  against 
the  multitude  of  ceremonies,  thus  saith  ;  "  Christ  hath  bound 
us  to  a  light  burthen,  joyning  us  together  with  sacraments  in 

30  number  most  few,  in  keeping  most  easy,  in  signification  most 
passing.11  And  in  the  next  epistle  following  he  bewaileth  the 
multitude  of  ceremonies  in  his  time,  and  calleth  them  pre- 
sumptions. Which  yet  were  but  few  in  respect  of  the  number 
of  ours. 

cGal.  5.      d  Gal.  5.      e  Gal.  2.      f  Phil.  2.      %  2  Kings  18.      h  Rom.  10. 
1  Eph.  2.       k  Matt.  11.       1  John  4.       m  Gal.  4.       n  Epist.  1  18,  1 10. 
E 


50 


Guest  to  Sir  William  Cecyl 


[documents. 


The  fourth  cause,  because  these  ceremonies  were  devised 
of  men,  and  abused  to  idolatry.  °For  Christ  with  his  apostles 
would  not  wash  their  hands  before  meat,  though  of  itself  it 
was  an  honest  civil  order,  because  it  was  superstitiously  used. 
Paul  foiibad  the  Corinthians  P  to  come  to  the  gentiles  tables,  5 
where  they  did  eat  the  meat  which  was  offered  to  idols  : 
though  an  idol  was  nothing,  nor  that  which  was  offered  to  it 
any  thing. 

OF  THE  CROSS. 

Epiphanius,  in  an  epistle  which  he  wrote  to  J ohn,  bishop  10 
of  Jerusalem,  and  is  translated  by  1  Hierom,  sheweth  how  he 
did  cut  in  pieces  a  cloth  in  a  church,  wherein  was  painted 
the  image  of  Christ,  or  of  some  saint,  because  it  was  against 
the  scriptures ;  and  counsels  the  bishop  to  command  the 
priests  of  the  same  church  to  set  up  no  more  any  such  cloth  15 
in  the  same  place,  calling  it  a  superstition  to  have  any  such 
in  the  church.  Leo,  the  emperor,  with  a  council  holden  at 
Constantinople,  decreed,  that  all  images  in  the  church  should 
be  broken.  The  same  was  decreed  long  before  in  the  provin- 
cial council  at  Elibert  in  Spain,  cap.  36.  20 

OF  PROCESSION. 

Procession  is  superfluous,  because  we  may,  as  we  ought  to 
do,  pray  for  the  same  in  the  church  that  we  pray  for  abroad ; 
yea,  and  better  too.  Because  when  we  pray  abroad,  our  mind 
is  not  so  set  upon  God  for  sight  of  things,  (as  experience  25 
teacheth,)  as  when  we  pray  in  the  church,  where  we  have  no 
such  occasion  to  move  our  mind  withal. 

OF  VESTMENTS. 

Because  it  is  thought  sufficient  to  use  but  a  surplice  in 
baptizing,  reading,  preaching,  and  praying,  therefore  it  is  3° 
enough  also  for  the  celebrating  of  the  communion.    For  if 
we  should  use  another  garment  herein,  it  should  seem  to 
teach  us,  that  higher  and  better  things  be  given  by  it  than 


0  Matt.  25.       P  1  Cor.  10.       1  Hieron.  2  torn.  epi. 


chapter  ii. J         concerning  the  Service-book. 


51 


be  given  by  the  other  service ;  which  we  must  not  believe. 
For  in  baptism  we  put  on  Christ :  in  the  word  we  eat  and 
drink  Christ,  as  Hierom  and  Gregory  write r.  And  Austin 
saith,  the  word  is  as  precious  as  this  sacrament,  in  saying, 
5  "  He  sinneth  as  much  which  negligently  heareth  the  word,  as 
he  which  willingly  letteth  Christ's  body  to  fall  on  the  ground." 
And  Chrysostoms  saith,  "  He  which  is  not  fit  to  receive  is 
not  fit  to  pray."  Which  were  not  true,  if  prayer  were  not  of 
as  much  importance  as  the  communion. 

10  OF  THE  DIVIDING  THE  SERVICE  OP  THE  COMMUNION  INTO  TWO  PARTS. 

Dionysius  Areopagita*  saith,  "  That  after  the  reading  of 
the  Old  and  New  Testament,  the  learners  of  the  faith  before 
they  were  baptized,  mad  men,  and  they  that  were  joyned  to 
penance  for  their  faults,  were  shut  out  of  the  church,  and 

15  they  only  did  remain  which  did  receive.11  Chrysostom  wit- 
nesseth  also  u,  that  these  three  sorts  were  shut  out  from  the 
communion.  Therefore  Durant  writeth  %  that  the  mass  of 
the  learners  is  from  the  introite  until  after  the  offertory, 
which  is  called  missa,  masse,  or  sending  out  :  in  that  it  sendeth 

20 out:  because,  when  the  priest  beginneth  to  consecrate  the 
sacrament,  the  learners  be  sent  out  of  the  church.  The  mass, 
or  sending  out  of  the  faithful,  is  from  the  offering  till  after 
communion ;  and  is  named  missa,  a  sending  out,  because  when 
it  is  ended,  then  each  faithful  is  sent  forth  to  his  proper 

25  business. 

OF  THE  CREED. 

The  Creed  is  ordained  to  be  said  only  of  the  communi- 
cants, because  Dionysius,  and  Chrysostom,  and  Basil,  in  their 
liturgies,  say,  that  the  learners  were  shut  out  or  the  Creed 

30  was  said ;  because  it  is  the  prayer  of  the  faithful  only,  which 
were  but  the  communicants.  For  that  they  which  did  not 
receive  were  taken  for  that  time  as  not  faithful.  Therefore 

j    Chrysostom  y  saith,  "  That  they  which  do  not  receive  be  as 

I    men  doing  penance  for  their  sin.11 

ir  Supp.  Eccle.  sup.  ca.  6.  Joh. 
s  Lib.  50.  Homiliarum ;  Homiliar.  26.  torn.  10.  Chrysost.  Horn.  61.  ad  pop. 
Antioch.  t  Dionys.  in  coelest.  Hierar.  cap.  3.  part,  secunda  tertia. 

u  Chrysost.  secunda  expos,  in  Mat.  Horn.  72. 
*  Durant  in  rationali  Divinor.  lib.  4.  cap.  t.     Y  Chr.  Horn.  61.  ad  pop.  Antioch. 
E  2 


52  Guest  to  Sir  William  Cecyl.  [documents. 

OF  PRAYING  FOR  THE  DEAD  IN  THE  COMMUNION. 

That  praying  for  the  dead  is  not  now  used  in  the  commu- 
nion, because  it  doth  seem  to  make  for  the  sacrifice  of  the 
dead.  And  also  because,  (as  it  was  used  in  the  first  book,) 
it  makes  some  of  the  faithful  to  be  in  heaven,  and  to  need  no  5 
mercy  ;  and  some  of  them  to  be  in  another  place,  and  to  lack 
help  and  mercy.  As  though  they  were  not  all  alike  re- 
deemed, and  brought  to  heaven  by  Christ's  merits  :  but  some 
deserved  it,  (as  it  is  said  of  martyrs  ;)  and  some,  for  lack  of 
such  perfectness,  were  in  purgatory,  (as  it  is  spoken  of  the  10 
meaner  sort.)  But  thus  to  pray  for  the  dead  in  the  commu- 
nion was  not  used  in  Christ  and  his  apostles  time,  nor  in 
Justin's  time;  who2,  speaking  of  the  manner  of  using  the 
communion  in  his  time,  reporteth  not  this.  So  that  I  may 
here  well  say  with  Tertullian3,  "  That  is  true  which  is  first;  J5 
that  is  false  which  is  after :  that  is  true  which  is  first ;  that  is 
first  which  is  from  beginning ;  that  is  from  beginning,  which 
is  from  the  apostles." 

OF  THE  PRAYER  IN  THE  FIRST  ROOK  FOR  CONSECRATION. 

0  merciful  Father,  fyc.  20 
This  prayer  is  to  be  disliked  for  two  causes.    The  first, 
because  it  is  taken  to  be  so  needful  for  the  consecration,  that 
the  consecration  is  not  thought  to  be  without  it.    Which  is 
not  true :  for  petition  is  no  part  of  consecration.  Because 
Christ,  in  ordaining  the  sacrament  b,  made  no  petition,  but  25 
a  thanksgiving.   It  is  written c,  "  When  he  had  given  thanks,'" 
and  not,  "  When  he  had  asked."    Which  Christ  would  have 
spoken,  and  the  evangelists  have  written,  if  it  had  been 
needful,  as  it  is  mistaken.    And  though  Mark  saith,  "  that 
Christ  blessed,  when  he  took  bread,"  yet  he  meaneth  by 3° 
blessed,  gave  thanks,  or  else  he  would  have  said  also,  He 
gave  thanks,  as  he  said,  He  blessed,  if  he  had  meant 
thereby  divers  things.    And  speaking  of  the  cup,  he  would 
have  said,  Christ  blessed  when  he  took  the  cup,  as  he  saith, 
He  gave  thanks,  if  gave  thanks  and  blessed  were  not  all  one.  35 
Or  else  Christ  should  be  thought  to  have  consecrated  the 
bread  and  not  the  wine,  because  in  consecrating  the  bread 

z  Secunda  Apolog.  pro  Christianis.       a  Tertull.  contr.  Prax.  contra  Mar. 
b  Matt.  26.  c  . Mar.  14.    Luke  22.    1  Cor.  11. 


chapter  ii.]         concerning  the  Service-book. 


53 


he  said  blessed,  and  in  consecrating  the  wine  he  left  it  out. 
Yea,  by  Matthew,  Luke,  and  Paul,  he  should  neither  have 
consecrated  the  one  nor  the  other.  For  that  they  report  not 
that  he  blessed. 

5  Gregory  d  write th  to  the  bishop  of  Syracusa,  that  the 
apostles  used  only  the  Lord's  Prayer  at  the  communion, 
and  none  other ;  and  seemeth  to  be  displeased,  that  it  is 
not  there  still  so  used,  but  instead  thereof  the  canon  which 
Scholasticus  made.    Therefore,  in  that  he  would  the  Lord's 

o  Prayer  to  be  used  at  the  making  of  the  communion,  which 
making  nothing  for  the  consecration  thereof,  and  not 
Scholasticus'  prayer,  which  prayeth  for  the  consecration  of 
the  same,  it  must  needs  be  that  he  thought  the  communion 
not  to  be  made  by  invocation. 

5  Chrysostom  saithe,  that  this  sacrament  is  made  by  the 
words  of  Christ  once  spoken ;  as  every  thing  is  gendered 
by  the  words  of  God,  that  he  once  spake,  "  Increase  and  fill 
the  earth." 

13essarion  saith f,  that  the  consecration  stands  on  Christ's 
o  ordinance,  and  his  words,  and  not  on  the  prayer  of  the 
priest;  and  that  for  three  causes.  The  first,  because  the 
priest  may  pray  without  faith,  without  which  his  prayer 
is  not  heard.  The  second,  because  the  prayer  is  not  all 
one  in  all  countries.  The  third,  because  baptism  is  without 
5  prayer. 

Justine,  in  shewing  how  the  communion  was  celebrated 
in  his  time,  maketh  no  mention  of  invocation.  No  more 
doth  Ireneeh. 

The  second  cause  why  the  foresaid  prayer  is  to  be  refused, 
o  is  for  that  it  prays  that  the  bread  and  wine  may  be  Christ's 
body  and  blood  ;  which  makes  for  the  popish  transubstan- 
tiation:  which  is  a  doctrine  that  hath  caused  much  idolatry: 
and  though  the  Doctors  so  speak,  yet  we  must  speak  other- 
wise, because  we  take  them  otherwise  than  they  meant,  or 
5  would  be  taken.  For  when  their  meaning  is  corrupted,  then 
their  words  must  be  expounded.  In  one  place  it  is  said, 
This  is  the  new  testament  in  my  blood ;  and  in  another 

'l  Lib.  6.  Epist.  63.  «  Dc  Perdit.  Jud.u.  Horn.  ,?o.  f  Lite,  dc  Prcc. 

Eucharist.  k  2d  Apol.  pro  Christian.  h  Lib.  4.  cap.  34. 


54       Guest  to  Sir  William  Cecyl  concerning  fyc.  [document^ 


place,  This  is  my  blood  of  the  new  testament :  there  Christ's 
words  be  diversely  reported,  that  we  should  expound  them 
when  they  be  mistaken.  And  both  he  and  his  apostles 
allege  not  after  the  letter,  but  after  the  meaning. 

OF  RECEIVING  THE  SACRAMENT  IN  OCR  HANDS.  5 

Christ  gave  the  sacrament  into  the  hands  of  his  apostles, 
"  Divide  it,"  saith  he,  "  among  yourselves  It  is  decreed 
that  the  priest  should  be  excommunicated  which  did  suffer 
any  man  to  take  it  with  any  thing  saving  with  his  hands  ; 
as  then  they  made  instruments  to  receive  it  vvithall.  Am- 10 
brose m  thus  speaketh  to  Theodosius  the  emperor,  "  How 
wilt  thou  with  such  hands  receive  the  body  of  Christ  V  "  If 
we  be  ashamed,"  saith  Austin,  "  and  afraid  to  touch  the 
sacrament  with  foul  hands,  much  more  we  ought  to  fear  to 
take  it  with  an  unclean  soul."  15 

OF  RECEIVING  STANDING  OR  KNEELING. 

Justin  saith,  we  should  rather  stand  than  kneel  when  we 
pray  on  the  Sunday,  because  it  is  a  sign  of  resurrection ; 
and  writeth  that  Irenee n  saith,  it  is  a  custom  which  came 
from  the  apostles.  And  Austin 0  thus  writeth,  "  We  pray  20 
standing,  which  is  a  sign  of  resurrection  :  therefore  on  every 
Sunday  it  is  observed  at  the  altar."  It  is  in  plain  words 
in  the  last  chapter  of  the  last  book,  (which  Gaguens,  a 
Frenchman,  hath  put  to  Tertullian's  works  as  his,)  that 
Christ's  body  is  received  standing.  Though  this  is  the  old  25 
use  of  the  church  to  communicate  standing,  yet  because  it  is 
taken  of  some  by  itself  to  be  sin  to  receive  kneeling,  whereas 
of  itself  it  is  lawful ;  it  is  left  indifferent  to  every  man's 
choice  to  follow  the  one  way  or  the  other;  to  teach  men 
that  it  is  lawful  to  receive  either  standing  or  kneeling.  ^0 

Thus,  as  I  think,  I  have  shewed  good  cause  why  the 
service  is  set  forth  in  such  sort  as  it  is.  God,  for  his  mercy 
in  Christ,  cause  the  parliament  with  one  voice  to  enact  it, 
and  the  realm  with  true  heart  to  use  it. 


k  Luke  22.  1  Concilio  6.  Constan.  cap.  101.  n>  Theod.  Bez.  lib.  4. 

cap.  31.  Tripart.  Hist.         n  Qusestio  ad  Orthod.  115.        0  Epla.  ad  Jan.  118. 


CHAPTER  II.] 


Dr.  Homes  preface. 


55 


III. 

Br.  Homes  preface  to  his  discourse,  read  at  the  conference  at 
Westminster  abbey. 

Forasmuch  as  it  is  thought  good  unto  the  queen's  most 
excellent  majesty,  (unto  whom  in  the  Lord  all  obedience  is 
5  due,)  that  we  should  declare  our  judgment  in  writing  upon 
certain  propositions  ;  we,  as  becometh  us,  do  herein  most 
gladly  obey. 

Seeing  that  Christ  is  our  only  master,  whom  the  Father 
hath  commanded  us  to  hear  ;  and  seeing  also  his  word  is  the 

10  truth,  from  the  which  it  is  not  lawful  for  us  to  depart  one 
hair's  breadth,  and  against  the  which,  as  the  apostle  saith, 
"  we  can  do  nothing ;"  we  do  in  all  things  submit  ourselves 
unto  this  truth,  and  do  protest  that  we  will  affirm  nothing 
against  the  same. 

15  And  forasmuch  as  we  have  for  our  mother  the  true  and 
catholic  church  of  Christ,  which  is  grounded  upon  the  doc- 
trine of  the  apostles  and  prophets,  and  is  of  Christ  the  head 
in  all  things  governed ;  we  do  reverence  her  judgment ;  we 
obey  her  authority  as  becometh  children ;  and  we  do  devoutly 

20  profess,  and  in  all  points  follow  the  faith,  which  is  contained 
in  the  three  creeds,  that  is  to  say,  of  the  apostles,  of  the 
council  of  Nice,  and  of  Athanasius. 

And  seeing  that  we  never  departed,  neither  from  the 
doctrine  of  God,  which  is  contained  in  the  holy  canonical 

25  scriptures,  nor  yet  from  the  faith  of  the  true  and  catholic 
church  of  Christ,  but  have  preached  truly  the  word  of  God, 
and  have  sincerely  ministered  the  sacraments  according  to 
the  institution  of  Christ,  unto  the  which  our  doctrine  and 
faith  the  most  part  also  of  our  adversaries  did  subscribe,  not 

30  many  years  past,  (although  now,  as  unnatural,  they  are 
revolted  from  the  same,)  we  desire  that  they  render  account 
of  their  backsliding,  and  shew  some  cause  wherefore  they  do 


56 


The  first  proposition  [documents 


not  only  resist  that  doctrine  which  they  have  before  professed, 
but  also  persecute  the  same  by  all  means  they  can. 

We  do  not  doubt  but  through  the  equity  of  the  queen's 
most  excellent  majesty,  we  shall  in  these  disputations  be 
entreated  more  gently  than  in  years  late  past,  when  we  were  5 
handled  most  unjustly,  and  scantly  after  the  common  manner 
of  men. 

As  for  the  judgment  of  the  whole  controversy,  we  refer 
unto  the  most  holy  scriptures,  and  the  catholic  church  of 
Christ,  (whose  judgment  unto  us  ought  to  be  most  sacred.)  10 
Notwithstanding,  by  the  catholic  church  we  understand  not 
the  Romish  church,  whereunto  our  adversaries  attribute  such 
reverence  ;  but  that  which  St.  Augustin  and  other  fathers 
affirm  ought  to  be  sought  in  the  holy  scriptures,  and  which 
is  governed  and  led  by  the  Spirit  of  Christ.  J5 


The  first  proposition  upon  which  the  pap>ists  and  protestants 
disputed  in  Westminster-abbey.     With  the  arguments  which 

the  reformed  divines  made  upon  it. 

It  is  against  the  word  of  God,  and  the  custom  of  the  primitive 
church,  to  use  a  tongue  unknown  to  the  people  in  common-  20 
prayers  and  administration  of  the  sacraments. 

By  these  words  (the  ivord)  we  mean  only  the  written  word 
of  God,  or  canonical  scriptures. 

And  by  the  custom  of  the  primitive  church,  we  mean,  the 
order  most  generally  used  in  the  church  for  the  space  of  five  25 
hundred  years  after  Christ ;  in  which  times  lived  the  most 
notable  fathers,  as  Justin,  Ireneus,  Tertullian,  Cyprian,  Basil, 
Chrysostom,  Hierome,  Ambrose,  Augustine,  &c. 

This  assertion,  above-written,  hath  two  parts  : 
First,  That  the  use  of  a  tongue  not  understood  of  the  3° 
people,  in  common  prayers  of  the  church,  or  in  the  ad- 
ministration of  the  sacraments,  is  against  God's  word. 
The  second,  That  the  same  is  against  the  use  of  the 
primitive  church. 


CHAPTEB  ii.]       disputed  hi  West/minster  Abbey. 


.57 


The  first  part  is  most  manifestly  proved  by  the  14th 
chapter  of  the  First  Epistle  to  the  Corinthians,  almost 
throughout  the  whole  chapter ;  in  the  which  chapter  St.  Paul 
intreateth  of  this  matter,  ex  pro/esso,  purposely  :  and  although 
5  some  do  cavil,  that  St.  Paul  speaketh  not  in  that  chapter  of 
praying,  but  of  preaching  ;  yet  it  is  most  evident,  to  any 
indifferent  reader  of  understanding,  and  appeareth  also  by 
the  exposition  of  the  best  writers,  that  he  plainly  there 
speaketh  not  only  of  preaching  and  prophesying,  but  also 
io  of  prayer  and  thanksgiving,  and  generally  of  all  other  pub- 
lic actions  which  require  any  speech  in  the  church  or  con- 
gregation. 

For  of  praying  he  saith,  "  I  will  pray  with  my  spirit,  and 
I  will  pray  with  my  mind  ;  I  will  sing  with  my  spirit,  and 
15  I  will  sing  with  the  mind."  And  of  thanksgiving,  (which  is  a 
kind  of  prayer,)  "  Thou  givest  thanks  well,  but  the  other  is 
not  edified  ;  and  how  shall  he  that  occupieth  the  room  of  the 
unlearned  say  Amen  to  thy  giving  of  thanks,  when  he  under- 
standeth  not  what  thou  sayest  V  And  in  the  end,  ascending 
20  from  particulars  to  universals,  concludeth,  "  That  all  things 
ought  to  be  done  to  edification.-'1 

Thus  much  is  clear  by  the  very  words  of  St.  Paul ;  and  the 
ancient  doctors,  Ambrose,  Augustine,  Hierome,  and  others, 
do  so  understand  this  chapter,  as  it  shall  appear  by  their 
25  testimonies,  which  shall  follow  afterward. 

Upon  this  chapter  of  St.  Paul  we  gather  these  reasons 
following : 

I.  All  things  done  in  the  church,  or  congregation,  ought 
so  to  be  done,  as  they  may  edify  the  same. 
3°    But  the  use  of  an  unknown  tongue  in  public  prayer  or  ad- 
ministration of  sacraments  doth  not  edify  the  congregation  : 

Therefore  the  use  of  an  unknown  tongue  in  public  prayer 
or  administration  of  the  sacraments  is  not  to  be  had  in  the 
church. 

35     The  first  part  of  this  reason  is  grounded  upon  St.  Paul's 
words,  commanding  all  things  to  be  done  to  edification. 

The  second  part  is  also  proved  by  St.  Paul's  plain  words. 
First,  by  this  similitude ;  "  If  the  trumpet  give  an  uncertain 
sound,  w  ho  shall  be  prepared  to  battel  F  Even  so  likewise 


58  The  first  proposition  [documents. 

when  ye  speak  with  tongues,  except  ye  speak  words  that  have 
signification,  how  shall  it  be  understood  what  is  spoken  ?  for 
ye  shall  but  speak  in  the  air,  that  is  to  say,  in  vain,  and 
consequently  without  edifying. 

And  afterward,  in  the  same  chapter,  he  saith,  "  How  can  5 
he  that  occupieth  the  place  of  the  unlearned  say  Amen  at 
thy  giving  of  thanks,  seeing  he  understandeth  not  what  thou 
sayest  ?  For  thou  verily  givest  thanks  well,  but  the  other  is 
not  edified." 

These  be  St.  Paul's  words,  plainly  proving  that  a  tongue  10 
not  understood  doth  not  edify. 

And  therefore  both  the  parts  of  the  reason  thus  proved  by 
St.  Paul,  the  conclusion  followeth  necessarily. 

2.  Secondly ;  nothing  is  to  be  spoken  in  the  congregation 
in  an  unknown  tongue,  except  it  be  interpreted  to  the  people,  15 
that  it  may  be  understood.  For,  saith  Paul,  "  if  there  be 
no  interpreter  to  him  that  speaketh  in  an  unknown  tongue, 
taceat  in  ecclesid,  let  him  hold  his  peace  in  the  church.'1  And 
therefore  the  common  prayers,  and  administration  of  sacra- 
ments, neither  done  in  a  known  tongue,  nor  interpreted,  are  20 
against  this  commandment  of  Paul,  and  not  to  be  used. 

3.  The  minister,  in  praying,  or  administration  of  sacra- 
ments, using  language  not  understood  of  the  hearers,  is  to 
them  barbarous,  an  alien,  which  of  St.  Paul  is  accounted  a 
great  absurdity.  25 

4.  It  is  not  to  be  counted  a  Christian  common-prayer 
where  the  people  present  declare  not  their  assent  unto  it 
by  saying  Amen  ;  wherein  is  imply ed  all  other  words  of 
assent. 

But  St.  Paul  affirmeth,  that  the  people  cannot  declare  their  3° 
assent  in  saying  Amen  except  they  understand  what  is  said, 
as  afore : 

Therefore  it  is  no  Christian  common-prayer  where  the  people 
understandeth  not  what  is  said. 

5.  Paul  would  not  suffer,  in  his  time,  a  strange  tongue  to  35 
be  heard  in  the  common-prayer  in  the  church,  notwithstand- 
ing that  such  a  kind  of  speech  was  then  a  miracle,  and  a 
singular  gift  of  the  Holy  Ghost,  whereby  infidels  might  be 
persuaded  and  brought  to  the  faith  :  much  less  is  it  to  be 


chapter  ii.]       disputed  in  Westminster  Abbey. 


59 


suffered  now  among  Christian  and  faithful  men,  especially 
being  no  miracle,  nor  especial  gift  of  the  Holy  Ghost. 

6.  Some  will  peradventure  answer,  That  to  use  any  kind  of 
tongue  in  common-prayer  or  administration  of  sacraments  is 
5  a  thing  indifferent. 

But  St.  Paul  is  to  the  contrary  ;  for  he  commandeth  all 
things  to  be  "  done  to  edification  he  commandeth  to  keep 
silence,  if  there  be  no  interpreter.  And  in  the  end  of  the 
chapter,  he  concludeth  thus  ;  "  If  any  man  be  spiritual,  or  a 
io  prophet,  let  him  know,  that  the  things  which  I  write  are  the 
commandment  of  the  Lord."  And  so,  shortly  to  conclude, 
the  use  of  a  strange  tongue,  in  prayer  and  ministration,  is 
against  the  word  and  commandment  of  God. 

To  these  reasons,  grounded  upon  St.  Paul's  words,  which 
15        are  the  most  firm  foundation  of  this  assertion,  divers 
other  reasons  may  be  joined,  gathered  out  of  the  scrip- 
tures, and  otherwise. 

1.  In  the  Old  Testament,  all  things  pertaining  to  the  public 
prayer,  benedictions,  thanksgivings,  or  sacrifice,  were  always 

20  in  their  vulgar  and  natural  tongue. 

In  the  second  book  of  Paraleipomenon,  cap.  29,  it  is  writ- 
ten, "  That  Ezechias  commanded  the  Levites  to  praise  God 
with  the  Psalms  of  David  and  Asaph  the  prophet which 
doubtless  were  written  in  Hebrew,  their  vulgar  tongue.  If 

25  they  did  so  in  the  shadows  of  the  law,  much  more  ought  we 
to  do  the  like,  who  (as  Christ  saith)  must  pray  in  spiritu  et 
veritate. 

2.  The  final  end  of  our  prayer  is,  (as  David  saith,)  "  Ut 
populi  conveniant  in  unum,  et  annuncient  nomen  Domini  in 

3°Sion,  et  laudes  ejus  in  Hierusalem." 

But  the  name  and  praises  of  God  cannot  be  set  forth  to 
the  people,  unless  it  be  done  in  such  a  tongue  as  they  may 
understand  : 

Therefore  common  prayer  must  be  had  in  the  vulgar 
35  tongue. 

'6.  The  definition  of  public  prayer  out  of  the  words  of  St. 
Paul ;  "  Orabo  spiritu,  orabo  et  mente.  Publice  orai'e,  est 
vota  communia  mente  ad  Deum  effundere,  et  ea  spiritu,  hoc 
est  lingua,  testari."  Common-prayer  is,  to  lift  up  our  common 


60 


The  Jirst  proposition 


[documents. 


desires  to  God  with  our  minds,  and  to  testify  the  same  out- 
wardly with  our  tongues.    Which  definition  is  approved  of 
by  St.  Augustine  de  Magist.  c.  1.  "  Nihi__j^>pus  est  (inquitj  £ 
loquutione,  nisi  forte  ut  sacerdotes  faciunt,  significandae  men- 
tis causa,  ut  populus  intelligat."  5 

4.  The  ministrations  of  the  Lord's  last  supper  and  baptism 
are,  as  it  were,  sermons  of  the  death  and  resurrection  of 
Christ. 

But  sermons  to  the  people  must  be  had  in  such  language 
as  the  people  may  perceive,  otherwise  they  should  be  had  in  io 
vain. 

5.  It  is  not  lawful  for  a  Christian  man  to  abuse  the  gifts  of 
God. 

But  he  that  prayeth  in  the  church  in  a  strange  tongue 
abuseth  the  gift  of  God ;  for  the  tongue  serveth  only  to  ex- 15 
press  the  mind  of  the  speaker  to  the  hearer.  And  Augustine 
saith,  de  Doct.  Christ,  lib.  4.  cap.  10.  "  Loquendi  omnino 
nulla  est  causa,  si  quod  loquimur  non  intelligunt,  propter  quos, 
ut  intelligant,  loquimur.1'  There  is  no  cause  why  we  should 
speak,  if  they,  for  whose  cause  we  speak,  understand  not  our  20 
speaking. 

6.  The  heathen  and  barbarous  nations  of  all  countries  and 
sorts  of  men,  were  they  never  so  wild,  evermore  made  their 
prayers  and  sacrifice  to  their  gods  in  their  own  mother-tongue ; 
which  is  a  manifest  declaration,  that  it  is  the  very  light  and  25 
voice  of  nature. 

Thus  much  upon  the  ground  of  St.  Paul,  and  other  reasons 
out  of  the  scriptures  ;  joining  therewith  the  common  usage  of 
all  nations,  as  a  testimony  of  the  law  of  nature. 

Now  for  the  second  part  of  the  assertion,  which  is,  30 
That  the  use  of  a  strange  tongue,  in  public  prayer,  and 
administration  of  sacraments,  is  against  the  custom  of 
the  primitive  church.    Which  is  a  matter  so  clear,  that 
the  denial  of  it  must  needs  proceed  either  of  great 
ignorance  or  of  wilful  malice.  35 
For,  first  of  all,  Justinus  Martyr3,  describing  the  order  of 
the  communion  in  his  time,  saith  thus ;  "  Die  solis  urbanorum 
et  rusticorum  ccetus  fiunt.  ubi  apostolorum,  prophetanimqea 

a  Justinus.  Apol.  2. 


chapter  ii.]      disputed  in  Westminster  Abbey. 


61 


literae,  quoad  fieri  potest,  praeleguntur :  deinde  cessante 
lectore  propositus  verba  facit  adhoi'tatoria,  ad  imitationem 
tam  honestarum  rerum  invitans.  Post  haec  consurgimus 
omnes,  et  preces  offerimus,  quibus  finitis,  profertur  (ut  dixi- 

5  mus)  panis,  vinum  et  aqua  ;  turn  propositus  quantum  potest 
preces  offert,  et  gratiarum  actiones ;  plebs  vero  Amen 
accinit."  Upon  the  Sunday,  assemblies  are  made  both  of 
the  citizens  and  countrymen ;  whereas  the  writings  of  the 
disciples  and  of  the  prophets  are  read  as  much  as  may  be. 

io  Afterwards  when  the  reader  doth  cease,  the  head-minister 
maketh  an  exhortation,  exhorting  them  to  follow  so  honest 
things.  After  this  we  rise  all  together,  and  offer  prayers  ; 
which  being  ended,  (as  we  have  said,)  bread,  wine,  and  water 
are  brought  forth  ;   then  the  head-minister  offereth  prayers 

15  and  thanksgiving,  as  much  as  he  can,  and  the  people  an- 
swereth,  Amen. 

These  words  of  Justin,  who  lived  about  160  years  after 
Christ,  considered  with  their  circumstances,  declare  plainly, 
That  not  only  the  scriptures  were  read,  but  also  that  the 

20  prayers  and  administration  of  the  Lord's  supper  were  done 
in  a  tongue  understood. 

Both  the  liturgies  of  Basil  and  Chrysostom  declare,  That 
in  the  celebration  of  the  communion,  the  people  were  ap- 
pointed to  answer  to  the  prayer  of  the  minister,  sometimes 

25  "Amen;'11  sometimes,  "Lord  have  mercy  upon  us ;  "sometimes, 
"  And  with  thy  Spirit and,  "  We  have  our  hearts  lifted  up 
unto  the  Lord,  fee."  Which  answers  they  would  not  have 
made  in  due  time,  if  the  prayers  had  not  been  made  in  a 
tongue  understood. 

30  And  for  further  proof,  let  us  hear  what  Basil h  writeth  in 
this  matter  to  the  clerks  of  Neocsesarea ;  "  Cseterum  ad 
objectuin  in  psalmodiis  crimen,  quo  maxime  simpliciores 
terrent  calumniatores,  &C.11  "  As  touching  that  is  laid  to 
our  charge  in  psalmodies  and  songs,  wherewith  our  slanderers 

35  do  fray  the  simple,  I  have  this  to  say,  That  our  customs  and 
usage  in  all  churches  be  uniform  and  agreeable.    For  in  the 
night,  the  people  with  us  riseth,  goeth  to  the  house  of  prayer : 
and  in  travel,  tribulation,  and  continual  tears,  they  confess 
b  Basil.  Epist.  63. 


The  first  proposition  disputed.  [documents. 


themselves  to  God ;  and  at  the  last  rising  again,  go  to  their 
songs,  or  psalmodies,  where  being  divided  into  two  parts, 
sing  by  course  together,  both  deeply  weighing  and  confirming 
the  matter  of  the  heavenly  saying  ;  and  also  stirring  up  their 
attention  and  devotion  of  heart,  which  by  other  means  be  5 
alienated  and  plucked  away.  Then  appointing  one  to  begin 
the  song,  the  rest  follow ;  and  so,  with  divers  songs  and 
prayers,  passing  over  the  night,  at  the  dawning  of  the  day, 
all  together,  even  as  it  were  with  one  mouth  and  one  heart, 
they  sing  unto  the  Lord  a  song  of  confession,  every  man  10 
framing  to  himself  meet  words  of  repentance. 

"  If  ye  will  flee  us  from  henceforth  for  these  things,  ye  must 
flee  also  the  Egyptians,  and  both  the  Libyans,  ye  must  eschew 
the  Thebans,  Palestines,  Arabians,  the  Phenices,  the  Syrians, 
and  those  which  dwell  besides  Euphrates.  And  to  be  short,  15 
all  those  with  whom  watchings,  prayers,  and  common  singing 
of  psalms  are  had  in  honour.11 

[Then  follow  other  testimonies  from  Ambrose,  Jerome,  Basil, 
Chrysostom,  Cyprian,  Augustin  and  Justinian's  Novell.] 

These  are  sufficient  to  prove,  that  it  is  against  God's  word,  20 
and  the  use  of  the  primitive  church,  to  use  a  language  not 
understood  of  the  people,  in  common  prayer,  and  ministration 
of  the  sacraments. 

Wherefore  it  is  to  be  marvelled  at,  not  only  how  such  an 
untruth  and  abuse  crept,  at  the  first,  into  the  church,  but  also  25 
how  it  is  maintained  so  stiffly  at  this  day ;  and  upon  what 
ground  these  that  will  be  thought  guides  and  pastors  of 
Christ's  church  are  so  loth  to  return  to  the  first  original 
of  St.  Paul's  doctrine,  and  the  practice  of  the  primitive 
catholic  church  of  Christ.  30 
J.  Scory.  R.  Cox.  The  God  of  patience  and 

D.  Whithead.  E.  Grindal.  consolation  give  us  grace 
J.  Juel.  R.  Horn.  to  be  like  minded  one  to- 

J.  Aimer.         E.  Gest.  wards  another,  in  Christ 

Jesus,  that  we  all  agree- 35 
ing  together,  may,  with 
one  mouth,  praise  God, 
the  Father  of  our  Lord 
Jesus  Christ.  Amen. 


CHAPTER  II.] 


Dr.  Coles  answer  <Sfc. 


63 


IV. 

The  answer  of  Dr.  Cole  to  the  first  proposition  of  the  protestants, 
at  the  disputation  before  the  lords  at  Westminster. 

Est  contra  verbum  Dei  et  consuetudinem  veteris  ecclesice  lingud 
populo  ignotd  uti  in  publicis  precibus  et  administratione  sa- 
5  cramentorum. 

Most  honourable ; 
Whereas  these  men  here  present  have  declared  openly, 
That  it  is  repugnant  and  contrary  to  the  word  of  God  to  have 
the  common-prayers  and  ministration  of  the  sacraments  in 

io  the  Latin  tongue  here  in  England,  and  that  all  such  com- 
mon-prayer and  ministration  ought  to  be  and  remain  in  the 
English  tongue ;  ye  shall  understand,  that  to  prove  this 
their  assertion  they  have  brought  in  as  yet  only  one  place  of 
scripture,  taken  out  of  St.  Paul's  First  Epistle  to  the  Corinth- 

15  ians,  chap.  14,  with  certain  other  places  of  the  holy  doctors ; 
whereunto  answer  is  not  now  to  be  made :  but  when  the  book, 
which  they  read,  shall  be  delivered  unto  us,  according  to  the 
appointment  made  in  that  behalf,  then,  God  willing,  we  shall 
make  answer,  as  well  to  the  scripture,  as  other  testimonies 

2oalledged  by  them,  so  as  all  good  men  may  evidently  perceive 
and  understand  the  same  scripture  to  be  misconstrued,  and 
drawn  from  the  native  and  true  sense  :  and  that  it  is  not  St. 
Paul's  mind  there  to  treat  of  common-prayer,  or  ministration 
of  any  sacraments.    And  therefore  we  now  have  only  to  de- 

!S  clare,  and  open  before  you  briefly  (which  after,  as  opportunity 
serves  in  our  answer,  shall  appear  more  at  large)  causes  which 
move  us  to  persist  and  continue  in  the  order  received,  and  to 
say,  and  affirm,  that  to  have  the  common-prayer  or  service, 
with  the  ministration  of  the  sacraments  in  the  Latin  tongue, 

1  is  convenient,  and  (as  the  state  of  the  cause  standeth  at  this 
present)  necessary. 


64 


Dr.  Cole's  answer  to  the 


[nOCTMENTS. 


SECOND  SECTION. 

1.  And  this  we  affirm,  first,  because  there  is  no  scripture 
manifest  against  this  our  assertion  and  usage  of  the  church. 
And  though  there  were  any,  yet  it  is  not  to  be  condemned 
that  the  church  hath  received.  Which  thing  may  evidently  5 
appear  in  many  things  that  were  sometime  expressly  com- 
manded by  God  and  his  holy  apostles. 

2.  As  for  example,  (to  make  the  matter  plain,)  ye  see  the 
express  command  of  Almighty  God,  touching  the  observation 
of  the  sabbath  day,  to  be  changed  by  authority  of  the  church  io 
(without  any  word  of  God  written  for  the  same)  into  the 
Sunday.  The  reason  whereof  appeareth  not  to  all  men  ;  and 
howsoever  it  doth  appear,  and  is  accepted  of  all  good  men, 
without  any  controversy  of  scripture,  yea,  without  any  men- 
tion of  the  day,  saving  only  that  St.  John  in  his  Apocalypse  15 
nameth  it  diem  Dominicum  :  in  the  change  whereof,  all  men 
may  evidently  understand  the  authority  of  the  church,  both 
in  this  cause  and  also  in  other  matters,  to  be  of  great  weight 
and  importance,  and  therein  esteemed  accordingly. 

3.  Another  example  we  have  given  unto  us  by  the  mouth  20 
of  our  Saviour  himself,  who,  washing  the  feet  of  his  disciples, 
said,  "  I  have  herein  given  you  an  example,  that  as  I  have 
done,  even  so  do  you."  Notwithstanding  these  express  words, 
the  holy  church  hath  left  the  thing  undone  without  blame  : 
not  of  any  negligence,  but  of  great  and  urgent  causes,  which  25 
appeareth  not  to  many  men,  and  yet  universally  without  the 
breach  of  God's  commandment  (as  is  said),  left  undone.  Was 
not  the  fact  also,  and,  as  it  seemeth,  the  express  commandment 
of  Christ  our  Saviour,  changed  and  altered,  by  the  authority 
of  the  church,  in  the  highest  mystery  of  our  faith,  the  blessed  30 
sacrament  of  the  altar  i    For  he  ministereth  the  same  (as  the 
scripture  witnesseth)  after  supper.    And  now  if  a  contentious 
man  would  strain  the  fact  to  the  first  institution,  St.  Augustine 
answereth  (not  by  scripture,  for  there  is  none  to  improve  it, 
but  indeed  otherwise)  even  as  the  apostles  did,  "  Visum  est  3; 
Spiritui  Sancto  ut  in  honorem  tanti  sacramenti,  in  os  Chris- 
tiani  hominis  prius  intret  corpus  Dominicum  quam  exteri  cibi." 


iHAPTEH  a.]  first  proposition. 


65 


It  is  determined  (saith  St.  Augustine)  by  the  Holy  Ghost, 
that  in  the  honour  of  so  great  a  sacrament,  the  body  of  our 
Lord  should  enter  first  into  the  mouth  of  a  Christian  man 
before  other  external  meats.    So  that  notwithstanding  it  was 

5  the  fact  of  Christ  himself,  yet  the  church  moved  by  the  Holy 
Ghost,  (as  is  said,)  hath  changed  that  also,  without  offence 
likewise.  By  the  which  sentence  of  St.  Augustine  manifestly 
appeareth,  that  this  authority  was  derived  from  the  apostles 
unto  this  time;  the  which  same  authority,  according  to  Christ's 

10  promises,  doth  still  abide  and  remain  with  his  church. 

4.  And  hereupon  also  resteth  the  alteration  of  the  sacrament 
under  one  kind,  whenas  the  multitudes  of  the  Gentiles  entered, 
the  church  instructed  by  the  Holy  Ghost,  understood  incon- 
veniences, and  partly  also  heresy  to  creep  in  through  the 

15  ministration  under  both  kinds;  and  therefore,  as  in  the  former 
examples,  so  in  this  now,  (the  matter  nothing  diminished, 
neither  in  itself  nor  in  the  receivers,  and  the  thing  also  being 
received  before,  by  a  common  and  uniform  consent,  without 
contradiction)  the  church  did  decree,  that  from  henceforth  it 

20  should  be  received  under  the  form  of  bread  only  ;  and  whoso- 
ever should  think  and  affirm,  that  whole  Christ  remained  not 
under  both  ki?ids,  pronounced  him  to  be  in  heresy. 

5.  Moreover,  we  read  in  the  Acts,  whereas  it  was  determined 
in  a  council  holden  at  Hierusalem  by  the  apostles,  that  the 

25  Gentiles  should  abstain  from  strangled,  and  blood,  in  these 
words,  "  Visum  est  Spiritui  Sancto,  et  nobis,  &e."  "  It  is 
decreed,  by  the  Holy  Ghost,  and  us,  (say  the  apostles,)  that 
no  other  burden  be  laid  upon  you,  than  these  necessary  things, 
That  ye  abstain  from  things  offered  up  unto  idols,  and  from 

30 blood;  and  from  that  is  strangled,  and  from  fornication." 
This  was  the  commandment  of  God,  (for  still  it  is  commanded, 
upon  pain  of  damnation,  to  keep  our  bodies  clean  from  forni- 
cation,) and  the  other  part  joined  by  the  Holy  Ghost  with 
the  same,  not  kept  nor  observed  at  this  day. 

35  6.  Likewise  in  the  Acts  of  the  Apostles  it  appeareth,  that 
among  them  in  the  primitive  church,  all  things  were  common. 
They  sold  their  lands  and  possessions,  and  laid  the  mony  at 
the  feet  of  the  apostles,  to  be  divided  to  the  people  as  every 
man  had  need  ;  insomuch  that  Ananias  and  Saphira,  who 
F 


66 


Dr.  CoWs  answer  to  the 


[documents. 


kept  back  a  part  of  their  possession,  and  laid  but  the  other 
part  at  the  apostles'  feet,  were  declared  by  the  mouth  of  St. 
Peter  to  be  tempted  by  the  Devil,  and  to  lye  against  the 
Holy  Ghost,  and  in  example  of  all  other,  punished  with  sudden 
death.  By  all  which  examples,  and  many  other,  it  is  manifest,  5 
that  though  there  were  any  such  scripture  which  they  pretend, 
as  there  is  not,  yet  the  church,  wherein  the  Holy  Ghost  is 
alway  resident,  may  order  the  same,  and  may  therein  say  as 
truly,  "  Visum  est  Spiritui  Sancto,  et  nobis,11  as  did  the 
apostles  ;  for  Christ  promised  unto  the  church,  that  the  Holy  10 
Ghost  should  teach  them  all  truth,  and  that  he  himself  would 
be  with  the  same  church  unto  the  world's  end.  And  here- 
upon we  do  make  this  argument  with  St.  Augustine,  which 
he  writeth  in  his  Epistle  ad  Januarium,  after  this  sort, 
"  Ecclesia  Dei  inter  multam  paleam  multaque  zizania  consti-  15 
tuta,  multa  tolerat ;  et  tamen  quae  sunt  contra  fidem,  vel 
bonam  vitam,  non  approbat,  nec  tacet,  nec  tacit." 

To  this  major  we  add  this  minor  :  But  the  catholic  church 
of  God  neither  reproveth  the  service,  or  common-prayer,  to 
be  in  the  learned  tongue,  nor  yet  useth  it  otherwise.  20 

Therefore  it  is  most  lawful  and  commendable  so  to  be. 

THIRD  SECTION. 

Another  cause  that  moveth  us  to  say  and  think,  is,  that 
otherwise  doing,  (as  they  have  said,)  there  followeth  neces-  25 
sarily  the  breach  of  unity  of  the  church,  and  the  commodities 
thereby  are  withdrawn  and  taken  from  us  ;  there  follows 
necessarily  an  horrible  schism  and  division. 

In  alteration  of  the  service  into  our  mother-tongue,  we 
condemn  the  church  of  God,  which  hath  been  heretofore,  we  30 
condemn  the  church  that  is  present,  and  namely  the  church 
of  Rome. 

To  the  which,  howsoever  it  is  lightly  esteemed  here  among 
us,  the  holy  saint  and  martyr  Ireneus  saith  in  plain  words 
thus:  "Ad  hanc  ecclesiam  propter  potentiorem  principals 35 
tatem,  necesse  est  omnes  alias  ecclesias  convenire ;  hoc  est 
omnes  undique  fideles."  It  is  necessary  (saith  this  holy  man. 
who  was  nigh  to  the  apostles,  or  rather  in  that  time,  for  he 
is  called  avyxpovos  apostolorum)  that  all  churches  do  conform 


CHAPTER  II.] 


first  proposition. 


67 


themselves,  and  agree  with  the  see  or  church  of  Rome,  all 
churches,  that  is  to  say,  (as  he  declareth  himself,)  all  Christian 
and  faithful  men.  And  he  alleadgeth  the  cause  why  it  is 
necessary  for  all  men  to  agree  therewith,  {propter  potentiorem 
5  principalitatem)  for  the  greater  preeminence  of  the  same,  or 
for  the  mightier  principality. 

From  this  church,  and  consequently  from  the  whole  uni- 
versal church  of  Christ,  we  fall  undoubtedly  into  a  fearful 
and  dangerous  schism,  and  therewith  into  all  incommodities 
io  of  the  same. 

That  in  this  doing,  we  fall  from  the  unity  of  the  church, 
it  is  more  manifest  than  that  we  need  much  to  stand  upon. 
St.  Augustine,  "  Contra  Cresconium  grammaticum,"  putting 
a  difference  between  heresis  and  schisma,  saith,  "  Schisma  est 

15  diversa  sequentium  secta,  Heresis  autem  schisma  inveteratum." 
To  avoid  this  horrible  sin  of  schism,  we  are  commanded, 
by  the  words  of  St.  Paul,  saying,  "  Obsecro  vos  ut  id  ipsum 
dicatis  omnes,  et  non  sint  in  vobis  schismata." 

And  that  this  changing  of  the  service  out  of  the  learned 

20  tongue,  is  doing  contrary  to  the  form  and  order  universally 
observed,  is  plain  and  evident  to  every  man's  eye. 

They  are  to  be  named  hereticks  (saith  he)  which  obsinately 
think  and  judg  in  matters  of  faith  otherwise  than  the  rest 
of  the  church  doth.    And  those  are  called  schismaticks  which 

25  follow  not  the  order  and  trade  of  the  church,  but  will  invent 
of  their  own  wit  and  brain  other  orders,  contrary  or  diverse 
to  them  which  are  already,  by  the  Holy  Ghost,  universally 
established  in  the  church.  And  we  being  declined  from  God 
by  schism,  note  what  follows  ;  There  is  then  no  gift  of  God, 

30  no  knowledg,  no  justice,  no  faith,  no  works,  and  finally,  no 
vertue  that  could  stand  us  in  stead,  though  we  should  think 
to  glorify  God  by  suffering  death,  (as  St.  Paul  saith)  1  Cor. 
13.  Yea,  there  is  no  sacrament  that  availeth  to  salvation,  in 
them  that  willingly  fall  into  schism,  that  without  fear  separate 

3.5  and  divide  themselves  from  the  sacred  unity  of  Christ's  holy 
spouse,  the  church,  as  St.  Augustine  plainly  saith  ;  "  Quicun- 
que  ille  est,  qualiscunque  ille  est,  Christianus  non  est  qui  in 
ecclesia  Christi  non  est ;"  that  is,  Whosoever  he  be,  whatso- 
F  2 


68 


Dr.  Coles  answer  to  the 


[documents. 


ever  degree  or  condition  he  be  of,  or  what  qualities  soever  he 
hath  ;  though  he  should  speak  with  the  tongues  of  angels, 
speak  he  never  so  holily,  shew  he  never  so  much  vertue,  yet  is 
he  not  a  Christian  man  that  is  guilty  of  the  crime  of  schism ; 
and  so  no  member  of  the  church.  5 

Wherefore  this  is  an  evident  argument ;  every  Christian 
man  is  bound,  upon  pain  of  damnation,  by  the  plain  words 
of  God,  uttered  by  St.  Paul,  to  avoid  the  horrible  sin  of 
schism. 

The  changing  of  the  service  out  of  the  learned  tongue,  it  10 
being  universally  observed  through  the  whole  church  from  the 
beginning,  is  a  cause  of  an  horrible  schism  ;  wherefore  every 
good  Christian  man  is  bound  to  avoid  the  change  of  the 
service. 

Now  to  confirm  that  we  said  before,  and  to  prove  that  to  15 
have  the  common-prayer,  and  ministration  of  the  sacraments 
in  English,  or  in  other  than  in  the  learned  tongue,  let  us  be- 
hold the  first  institution  of  the  west  church,  and  the  particu- 
lars thereof. 

And  first,  to  begin  with  the  church  of  France  :  Dyonisius,  20 
St.  Paul's  scholar,  who  first  planted  the  faith  of  Christ  in 
France  :  Martialis,  who  (as  it  is  said)  planted  the  faith  in 
Spain  :  and  others  which  planted  the  same  here  in  England, 
in  the  time  of  Eleutherius  :  and  such  as  planted  the  faith 
in  Germany,  and  other  countries  :  and  St.  Augustine,  that  25 
converted  this  realm  afterwards,  in  the  time  of  Gregory, 
almost  a  thousand  years  ago  :  it  may  appear  that  they  had 
interpreters,  as  touching  the  declaration  and  preaching  of 
the  gospel,  or  else  the  gift  of  tongues  :  but  that  ever,  in  any 
of  these  west  churches,  they  had  their  service  in  their  own  30 
language,  or  that  the  sacraments,  other  than  matrimony, 
were  ministred  in  their  own  vulgar  tongue  ;  that  does  not 
appear  by  any  ancient  historiographer.     Wliether  shall  they 
be  able  ever  to  prove  that  it  was  so  generally,  and  thereby 
by  continuance,  in  the  Latin  tongue,  the  self-same  order  35 
and  words  remain  still ;  whereas  all  men  do  consider,  and 
know  right-well,  that  in  all  other  inferiour  and  barbarous 
tongues,  great  change  daily  is  seen,  and  specially  in  this  our 


CHAPTER  II.] 


first  proposition. 


69 


English  tongue,  which  in  quovis  seculo  fere,  in  every  age,  or 
hundred  years,  there  appeareth  a  great  change  and  alteration 
in  this  language. 

For  the  proof  whereof,  there  hath  remained  many  books 
5  of  late  in  this  realm,  (as  many  do  well  know,)  which  we,  that 
be  now  Englishmen,  can  scarcely  understand  or  read.  And  if 
we  should  so  often  (as  the  thing  may  chance,  and  as  alteration 
daily  doth  grow  in  our  vulgar  tongue)  change  the  service  of 
the  church,  what  manifold  inconveniences  and  errors  would 

10  follow,  we  leave  it  to  all  mens  judgments  to  consider.  So  that 
hereby  may  appear  another  invincible  argument,  which  is,  the 
consent  of  the  whole  catholick  church,  that  cannot  err  in  the 
faith  and  doctrine  of  our  Saviour  Christ,  but  is  (by  St.  Paul's 
saying)  "  the  pillar  and  foundation  of  all  truth." 

15  Moreover,  the  people  of  England  do  not  understand  their 
own  tongue  better  than  Eunuchus  did  the  Hebrew ;  of 
whom  we  read  in  the  Acts,  that  Philip  was  commanded 
to  teach  him  ;  and  he  reading  there  the  prophesy  of  Esay, 
Philip  (as  it  is  written  in  the  8th  chapter  of  the  Acts) 

20  enquired  of  him,  whether  he  understood  that  which  he  read, 
or  no  ?  he  made  answer,  saying,  "  Et  quomodo  possum,  si 
non  aliquis  ostenderit  mini in  which  words  are  reproved 
the  intolerable  boldness  of  such  as  will  enterprize  without 
any  teacher  (yea,  contemning  all  doctors)  to  unclasp  the 

25  book,  and  thereby,  instead  of  eternal  food,  drink  up  present 
poison.  For  whereas  the  Scripture  is  misconstrued,  and  taken 
in  a  wrong  sense,  that  it  is  not  the  Scripture  of  God,  but  as 
St.  Hierom  saith,  writing  upon  the  Epistle  to  the  Galathians, 
it  is  the  Scripture  of  the  Devil :  and  we  do  not  contend  with 

3ohereticks  for  the  Scripture,  but  for  the  true  sense  and 
meaning  of  the  Scripture. 

We  read  of  ceremonies  in  the  Old  Testament,  as  the  cir- 
cumcision, the  bells  and  pomegranates  of  Aaron's  apparel, 
with  many  other,  and  kinds  of  sacrifices  ;  which  all  were,  as 

35  St.  Paul  saith  unto  the  Hebrews,  justitia  carnis ;  and  did 
not  inwardly  justify  the  party  before  God  that  observed 
them,  in  protestation  of  then'  faith  in  Christ  to  come  :  and 
although  they  had  the  knowledge  of  every  fact  of  Christ, 
which  was  signified  particularly  by  those  ceremonies.  And 


70 


Dr.  Cole's  answer  to  the 


[documents. 


it  is  evident  and  plain,  that  the  high  priest  entred  into  the 
inner  part  of  the  temple,  (named  sancta  sanctorum,)  whereas 
the  people  might  not  follow,  nor  lawful  for  them  to  stand  but 
there  where  they  could  neither  see  nor  hear  what  the  priest 
either  said  or  did,  as  St.  Luke  in  the  first  chapter  of  his  Gos-  5 
pel  rehearseth  in  the  history  of  Zachary. 

Upon  conference  of  these  two  testaments  may  be  plainly 
gathered  this  doctrine,  That  in  the  church  of  Christ  many 
things  may  be  said  and  done,  the  mysteries  whereof  the  peo- 
ple knoweth  not,  neither  are  they  bound  to  know.  Which  10 
thing,  that  is,  that  the  people  did  not  hear  and  understand 
the  common  prayer  of  the  priest  and  minister,  it  is  evident 
and  plain  by  the  practice  of  the  ancient  Greek  church,  and 
that  also  that  now  is  at  Venice  or  elsewhere. 

In  that  east  church,  the  priest  standeth,  as  it  were,  in  a  15 
travice,  or  closet,  hanged  round  about  with  curtains,  or  vails, 
apart  from  the  people.  And  after  the  consecration,  when 
he  sheweth  the  blessed  sacrament,  the  curtains  are  drawn, 
whereof  Chrysostom  speaketh  thus  ;  "  Cum  vela  videris  re- 
train, tunc  superne  coelum  aperiri  cogita  When  thou  seest  20 
the  vails  or  curtains  drawn  open,  then  think  thou  that  heaven 
is  open  from  above. 

It  is  also  here  to  be  noted,  that  there  is  two  manners  of 
prayings,  one  publick,  another  private ;  for  which  cause  the 
church  hath  such  considerations  of  the  public  prayer,  that  25 
it  destroyeth  not,  nor  taketh  away  the  private  prayer  of  the 
people  in  the  time  of  the  sacrifice,  or  other  divine  service  ; 
which  thing  would  chance,  if  the  people  should  do  nothing 
but  hearken  to  answer  and  say  Amen.  Besides  the  impos- 
sibility of  the  matter,  whereas,  in  a  great  parish,  every  man  30 
cannot  hear  what  the  priest  saith,  though  the  material  church 
were  defaced,  and  he  left  the  altar  of  God,  and  stood  in  the 
midst  of  the  people. 

Furthermore,  If  we  should  confess  that  it  were  necessary  to 
have  common-prayer  in  the  vulgar  tongue,  these  two  heresies  35 
would  follow  upon  it ;  that  prayer  profiteth  no  man  but  him 
that  understandeth  it,  and  him  also  that  is  present  and 
heareth  it ;  and  so,  by  consequent,  void  was  the  prayer  for 
St.  Peter  in  prison  by  the  church  abroad. 


chapter  ii.]  first  proposition. 


71 


Now  consider  the  practice  of  this  realm. 
If  we  should  grant  the  service  to  be  in  English,  we  should 
not  have  it  in  the  same  form  that  it  is  in  now,  being  in 
Latin ;  but  by  likelihood  we  should  have  it  as  it  was  of  late 
5  days.  The  matter  of  which  service  is  taken  out  of  the  Psalms, 
and  other  part  of  the  Bible,  translated  into  English,  wherein 
are  manifest  errors,  and  false  translations,  which  all  by  de- 
pravation of  God's  Scripture,  and  so,  vere  mendacia.  Now 
if  the  service  be  so  framed,  then  may  men  well  say  upon  us, 

io  that  we  serve  God  with  lyes. 

Wherefore  we  may  not  so  travel  and  labour  to  alter  the 
form  of  our  common-prayer,  that  we  lese  the  fruit  of  all 
prayer,  which  by  this  barbarous  contention,  no  doubt,  we  shall 
do.    And  the  church  of  God  hath  no  such  custom,  as  St. 

x5  Paul  alledgeth,  in  such  contentions.  And  may  not  the  whole 
world  say  unto  us,  as  St.  Paul  said  unto  the  Corinthians, 
1  Cor.  14,  "An  a  vobis  verbum  Dei  processit,  aut  in  vos  solos 
pervenit?"  As  though  the  whole  church  had  been  ever  in 
error,  and  never  had  seen  this  chapter  of  St.  Paul  before : 

20  and  that  the  Holy  Ghost  had  utterly  forsaken  his  office,  in 
leading  it  into  all  truth,  till  now  of  late,  certain,  boasting  of 
the  Holy  Ghost,  and  the  sincere  word  of  God,  hath  enter- 
prised  to  correct  and  overthrow  the  whole  church. 

Augustinus,  lib.  1.  contra  Julianum  Pelagium,  d  Greeds 

2$pro  sua  heresi  profugum,  querentem,  ad  hunc  modum  respondit  : 
"Puto  (inquit)  tibi  earn  partem  orbis  debere  sufficere,  in  qua 
primum  apostolorum  suorum  voluit  Dominus  gloriosissimo 
martyrio  coronari."  Et  idem  paido  post ;  "Te  certe  (Julianum 
alloquitur)  occidentalis  terra  generavit,  occidentalis  regene- 

3oravit  ecclesia.  Quid  ei  quseris  inferre,  quod  in  ea  non  inve- 
nisti,  quando  in  ejus  membra  venisti?  Imo,  Quid  ei  quseris 
auferre,  quod  in  ea  tu  quoque  accepistir'  Hcec  itte. 

A  number  of  authorities  out  of  the  doctors  we  could  re- 
hearse, that  maketh  for  the  unity  of  the  church,  and  for  not 

35  disturbing  the  quiet  government  of  the  same ;  which  all  im- 
pugn this  their  first  assertion  by  way  of  argument.  But  be- 
cause they  have  framed  their  assertion  so,  that  we  be  compelled 
to  defend  the  negative,  (in  the  probation  whereof,  the  doctors 
use  not  directly  to  have  many  words;)  therefore  of  purpose 


72 


The  protesfants  discourse 


[doc  d  H  en  t.s  . 


we  leave  out  a  number  of  the  sayings  of  the  doctors,  (which 
all,  as  I  said  before,  would  prove  this  first  matter  by  way  of 
argument,)  lest  we  should  be  tedious,  and  keep  you  too  long 
in  a  plain  matter. 

And  therefore  now  to  conclude,  for  not  changing  the  divine  5 
service,  and  the  ministration  of  the  sacraments  from  the  learn- 
ed tongue  (which  thing  doth  make  a  schism,  and  a  division 
between  us  and  the  catholick  church  of  God),  we  have  brought 
in  the  Scripture  that  doth  forbid  all  such  schism ;  and  also 
the  consent  and  custom  of  the  whole  church,  which  cannot  10 
err,  and  maketh  us  bold  to  say  as  we  do ;  with  other  things, 
as  ye  have  heard,  for  confirmation  of  the  same.    And  in  an- 
swering to  the  first  matter,  we  intend  (God  willing)  to  say 
much  more ;  beseeching  Almighty  God  so  to  inspire  the  heart 
of  the  queen's  majesty,  and  her  most  honourable  council,  with  i 
the  nobility  of  this  realm,  and  us  that  be  the  pastors  of  the 
people  in  these  causes,  that  so  we  may  dispose  of  the  service 
of  God  as  we  may  therein  serve  God:  and  that  we  do 
not,  by  altering  the  said  service  from  the  uniform  manner  of 
Christ's  church,  but  also  highly  displease  God,  and  procure  21 
to  us  infamy  of  the  world,  the  worm  of  conscience,  and  eter- 
nal damnation ;  which  God  forbid :  and  grant  us  grace  to 
acknowledge,  confess  and  maintain  his  truth.    To  whom  be  all 
glory.  Amen. 


V. 

The  protesfants'  discourse,  prepared  to  have  been  read  in  the  2 
public  conference  at  Westminster,  upon  the  second  question,  viz. 

Every  particular  church  hath  authority  to  institute,  change, 
and  abrogate  ceremonies  and  rites  in  the  church,  so  that 
it  be  to  edify. 

For  avoiding  ambiguity  in  terms,  it  is  not  amiss  to  declare  3 
what  is  meant  by  the  words  of  the  proposition. 

By  these  words,  "every  particular  church,1''  we  understand 
every  particular  kingdom,  province,  or  region,  which  by  order 


chapter  ii.]      prepared  upon  the  second  question.  73 

make  one  Christian  society  or  body,  according  to  the  distinc- 
tion of  countries,  and  orders  of  the  same. 

By  "ceremonies  and  rites  of  the  church,"  we  understand 
those  ceremonies  and  rites,  which  neither  expressly,  neither 
5  by  necessary  deduction  or  consequence,  are  commanded  or 
forbidden  in  the  Scriptures,  but  are  things  of  their  own  na- 
ture indifferent.  As  for  example,  the  form  and  manner  of 
prayers  before  and  after  baptism,  and  at  the  administration 
of  the  sacrament  of  the  body  and  blood  of  Christ,  the  ap- 

io  pointing  of  times  and  places  for  the  hearing  of  God's  word, 
ministration  of  sacraments,  public  prayer,  number  of  holy- 
days,  times  of  fasting,  and  such  like.  All  which  may  by 
God's  word,  not  only  by  general  councils,  but  also  by  par- 
ticular provinces,  regions,  and  societies  of  Christians,  accord- 

15  ing  to  the  state  of  the  times,  be  instituted  and  ordained, 
changed  and  removed  upon  such  just  grounds,  causes  and 
considerations,  as  the  state  of  the  times,  places,  people,  and 
other  circumstances  shall  require ;  so  that  it  be  done  to  edify 
God's  people. 

20  Having  thus  made  declaration  of  the  proposition,  we  will 
proceed  to  the  proof  of  the  same  by  God's  word,  by  ancient 
writers,  and  by  examples. 

First,  all  ecclesiastical  rites  and  ceremonies  are  things  which 
pertain  unto  order  and  decency.    But  St.  Paul a  committed 

25  to  the  particular  church  of  Corinth  the  disposition  of  all  things 
which  appertain  to  decency  and  order.  And  committing  such 
authority  to  the  particular  church  of  Corinth,  he  consequently 
committeth  it  to  all  other  particular  churches.  For  with 
God  there  is  no  respect  of  persons ;  and  as  there  is  in  Christ 

30  neither  Jew  nor  Gentile,  so  there  is  neither  Corinthian  nor 
Venetian  nor  Englishman,  but  all  we  in  Christ  are  one,  and 
have  like  privilege. 

Whereupon  it  followeth,  that  St.  Paul  committeth  the  dis- 
position of  all  outward  ecclesiastical  rites  and  ceremonies  to 

35  every  particular  church. 

Let  this  reason  be  well  weighed,  for  it  is  plain  and  evident. 
For  that  ceremonies  are  things  of  order  and  decency,  and  not 


*  1  Cor.  14. 


74 


The  protestants'  discourse 


[documents. 


things  of  necessity  to  salvation,  is  a  thing  confessed  of  all  men. 
For  they  have  had  their  beginning  of  men,  and  have  been 
changed,  as  shall  appear  at  large  hereafter. 

But  things  of  necessity  to  salvation  are  immutable,  and 
have  their  original  from  God.  5 

And  further,  that  the  words  of  St.  Paul  to  the  Corinthians 
pertain  to  the  ordering  and  disposition  of  such  things,  the 
adversaries  cannot  deny ;  saving,  that  whereas  St.  Paul  com- 
mitteth  it  in  plain  terms  to  the  particular  church  of  Corinth, 
they  bind  it  and  restrain  it  to  an  universal  determination,  10 
contrary  to  St.  Paul's  meaning,  as  shall  appear  by  our  an- 
swers to  their  reasons  hereafter. 

Secondly,  the  principal  foundation  whereupon  it  may  be 
gathered,  that  any  council  or  assembly  hath  authority  to 
change  or  institute  rites  and  ceremonies,  stands  upon  this  15 
proof  of  Christ,  "Wheresoever  two  or  three  are  gathered  to- 
gether in  my  name,  there  am  I  in  the  midst  of  them."  But 
in  a  particular  church,  not  only  two  or  three,  but  also  great 
numbers  may  be  assembled  in  the  name  of  Christ.  Therefore 
a  particular  church  hath  promise  that  Christ  will  be  in  the  20 
midst  of  them.  And  consequently  that  assembly  that  hath 
Christ  in  the  midst  of  it,  and  the  assistance  of  his  Spirit  ac- 
cording to  his  promises,  hath  authority  to  institute,  alter,  and 
change  rites  and  ceremonies,  to  the  edifying  of  the  people. 

Therefore  a  particular  church  hath  authority  to  institute,  25 
alter,  and  change  ceremonies,  to  the  edifying  of  the  people. 

Thirdly,  the  authority  of  the  church,  both  universal  and 
particular,  to  institute,  abrogate,  and  to  change  rites  and 
ceremonies,  dependeth  only  upon  obedience  to  Christ  and  his 
word,  in  directing  of  all  things  to  the  edification  of  faith  and  30 
charity.  "For  my  sheep  hear  my  voice,'16  saith  Christ.  And 
again,  "  You  are  my  friends,  if  you  do  those  things  which  I 
command  you.11  But  particular  churches  both  have,  and  may 
obey  Christ  and  his  word,  in  directing  all  things  to  the  edify- 
ing of  faith  and  charity,  as  shall  appear  by  divers  examples  35 
hereafter.  And  therefore  particular  churches  have  authority 
to  institute  and  change  rites  and  ceremonies. 


b  John  10. 


chapter  ii.]     prepared  upon  the  second  question. 


75 


Fourthly,  Furthermore  it  is  manifest,  that  ceremonies,  al- 
though they  were  profitable  at  the  first,  may  grow  by  continu- 
ance to  abuse,  and  be  hurtful ;  as  the  watching  of  men  and 
women  together  in  the  night  at  the  graves  of  martyrs,  which 
5  St.  Hierom  did  so  highly  commend,  at  length  was  tried  to  be 
an  occasion  of  much  disorder  and  dissolute  life. 

Now  if  every  particular  church  had  not  authority  to  abro- 
gate such  ceremonies,  being  hurtful,  then  should  it  follow,  that 
Christ,  who  is  the  head,  not  only  of  the  universal  church,  but 

10  also  of  every  particular  church,  had  left  the  same  church  des- 
titute of  necessary  remedies  to  redress  vice  and  sin. 

For  as  for  the  general  councils,  they  come  together  but  sel- 
dom. It  was  more  than  300  years  after  Christ  or  the  Nicene 
Council  was  called,  which  was  the  first  general  council  after 

15  the  apostles1  time.  And  sith  that  time,  by  reason  of  wars 
and  troubles  in  the  world,  sometimes  of  a  long  space  together 
no  general  councils  have  been  called.  So  that  if  particular 
churches  may  not  remove  rites  tending  to  sin  or  idolatry,  a 
great  number  of  souls  might  perish  before  the  general  coun- 

20  cils  come  together.  Which  were  a  thing  against  God's  word  : 
for  St.  Paul  saith,  God  hath  given  no  power  to  destroy,  but 
to  edify. 

Fifthly,  Look  what  authority  the  seven  several  pastors  and 
churches  in  Asia  had  to  reform  the  things  that  were  amiss 

25  among  every  of  them,  the  same  authority  hath  now  the  seve- 
ral pastors  and  churches  in  all  kingdoms  and  provinces.  For 
Aretas,  bishop  of  Csesarea,  and  Primasius,  episcopus  Uticen- 
sis  in  Africa,  upon  the  first  chapter  of  the  Revelation  of  St. 
John,  do  teach,  that  the  seven  churches  in  Asia  do  represent 

30  the  multitude  of  the  particular  churches  scattered  over  the 
world.  Also  the  Son  of  man,  the  universal  pastor  and  head 
over  all  churches,  was  shewed  unto  John  in  a  vision,  present 
in  every  of  the  seven  golden  candlesticks ;  that  is,  in  every 
several  and  pai'ticular  chui'ch ;  holding  in  his  right  hand  all 

35  and  every  the  seven  stars ;  that  is,  governing  and  defend- 
ing all  and  every  angel,  messenger,  and  pastor  of  the  several 
churches. 

Put  every  of  the  said  seven  pastors  in  Asia  had  authority 


76 


The  protestants  discourse  [Docmooiw. 


to  reform  all  things  that  were  amiss  among  them,  as  mani- 
festly appears  by  the  seven  several  epistles  which  Christ 
commanded  John  to  write,  and  to  send  unto  them.  There- 
fore every  several  pastor  and  church,  in  all  kingdoms  and 
provinces,  hath  authority  to  reform  such  things  as  be  amiss  5 
among  them. 

Sixthly,  If  a  particular  church  were  bound  to  retain  and 
exercise,  and  might  not  abrogate  and  remove,  evil  and  hurtful 
rites  and  ceremonies,  instituted  by  men,  then  were  the  same 
church  also  bound  to  obey  men  more  than  God ;  who  hath  10 
commanded,  by  his  apostle  St.  Paul,  that  all  things  should 
be  done  in  the  church  to  edify.  But  no  particular  church  is 
bound  to  obey  men  more  than  God.  Therefore  a  particular 
church  is  not  bound  to  retain,  but  may  remove  hurtful  cere- 
monies, instituted  by  men.  15 

These  few  reasons  we  have  brought  out  of  the  Scriptures, 
not  because  we  have  no  more  to  allege,  but  partly  because 
we  thought  any  one  saying  of  Christ  sufficient  to  persuade 
any  Christian  man ;  and  partly,  for  that  we  know  many  men 
nowadays  stay  themselves  chiefly  upon  the  deci-ees  of  old  20 
councils,  and  the  writings  and  judgments  of  the  doctors  and 
fathers :  and  forasmuch  as  our  adversaries  will  stand  most 
upon  those  grounds,  we  have  thought  it  good  to  match  them 
with  their  own  weapons,  and  in  that  field  wherein  they  think 
themselves  best  appointed.  Wherefore,  the  rest  of  our  pro-  25 
cess  shall  stand  upon  the  authority  of  the  doctors,  and  upon 
the  examples  and  practice  of  ancient  churches.  But  first, 
we  will  allege  a  natural  reason  or  two,  and  then  come  to  the 
authority  of  the  doctors,  and  examples. 

That  the  proposition  is  true,  very  natural  reason  would  30 
suffice  a  man  that  would  be  ruled  by  reason.  But  reason 
would  that  things  should  be  restored  by  like  order  as  they 
fell  in  decay.  But  it  is  not  likely  that  any  ceremony,  being 
not  wicked  of  itself,  can  grow  to  corruption  and  abuse  in  all 
places  throughout  the  world  at  one  time,  but  must  of  force  35 
have  both  his  beginning  and  his  proceeding,  and  so  at  length 
overwhelm  the  whole.  Wherefore,  as  the  corruption  is  first 
particular,  so  must  there  also  be  first  a  particular  redress. 


chapter  ii.]      prepared  upon  the  second  question.  77 

Yea,  and  if  the  abuse  happen  to  be  so  great,  that  it  over- 
run the  whole  body  of  the  church,  even  very  nature  would 
us  to  do  as  the  good  husband  is  wont  to  do.  The  husband, 
saith  St.  Augustin,  if  he  see  his  corn-field  overgrown  with 
5  weeds,  goeth  not  about  by  and  by  to  weed  out  altogether, 
but  beginneth  in  one  corner  first,  and  so  proceedeth  to  the 
whole. 

But  some  man  perhaps  will  say,  that  the  ceremonies  of  the 
holy  church  are  sanctified  and  privileged  in  such  sort  that 

io  they  cannot  be  abused.  But  you  must  understand,  that  as 
the  nature  of  man  is  mutable  and  corrupt,  even  so  all  ordi- 
nances devised  by  men  are  subject  to  mutability,  and  ready 
to  receive  corruption.  And  therefore  albeit  they  were  well, 
and  upon  some  godly  zeal  received  at  the  beginning,  yet  after- 

15  wards,  by  little  and  little,  they  fall  to  abuse. 

The  brazen  serpent  was  set  up  by  Moses  for  the  people  to 
behold,  that  they  might  receive  health.  Afterwards  it  was 
abused  to  idolatry.  And  therefore  the  good  king  Ezekias 
pulled  it  down,  and  beat  it  to  powder.    And  so  ceremonies 

20  sometimes  are  taken  for  things  necessary  to  the  worshipping 
of  God  ;  and  of  such  Christ  saith,  "  Frustra  me  colunt, 
docentes  doctrinas  prcecepta  hominum."  And  again,  he  warn- 
eth  his  disciples  to  beware  of  the  leaven  of  the  scribes  and 
pharisees. 

25  Sometimes  they  grow  to  such  a  number,  that  the  multi- 
tude of  them  is  intolerable.  And  therefore  St.  Augustin,  in 
his  time,  which  was  more  than  1100  years  ago,  complaineth 
to  his  friend  Januarius,  "Omnia,  inquit,  sunt  plena  humanis 
prsesumptionibus All,  saith  he,  is  now  full  of  mens  pre- 

30  sumptions.  And  he  saith  further,  "  That  the  Jews,  being 
under  the  law,  and  in  servitude  of  ceremonies,  were  in  far 
better  case  than  the  Christians  of  his  time. "  And  his  reason 
is,  "Quia  etsi  illi  tempus  libertatis  non  agnoverint,  legalibus 
tamen  sarcinis,  non  humanis  prcesumptionibus  servierint.1'' 

35  This  is  St.  Augustin's  reason,  for  the  which  he  thinketh  that 
the  Christians  in  his  time  were  in  worse  taking  for  the  bond- 
age of  ceremonies,  than  ever  were  the  Jews  under  the  shadow 
of  the  law.  And  we  be  such,  you  mark  it  well ;  for,  saith  he, 
notwithstanding  the  Jews  knew  not  the  time  of  liberty,  yet 


78 


The  Protestants'1  discourse 


[documents. 


they  were  captive,  Dot  as  we  are  to  men's  presumptions,  (for 
so  he  calleth  the  inordinate  number  of  ceremonies  devised  by 
men,)  but  unto  the  law  of  God. 

Sometimes  they  are  idle  and  dumb,  and  teach  nothing ; 
and  are,  as  I  might  say,  signs  without  signification.  And  5 
such  are  the  most  part  of  the  ceremonies  which  now  so  stiffly 
are  defended.  For  the  most  part  of  them  are  such  as,  I  will 
not  say  the  poor  lay  people,  or  your  ignorant  priests,  but,  if 
we  may  be  so  bold  to  speak  it,  you  yourselves  are  not  able  to 
give  a  reason  for  them.  10 

And  sometimes  they  are  devised  only  for  filthy  lucre,  under 
a  show  of  holiness  to  get  money.  And  whether  this  have 
been  practised  any  time  heretofore,  we  remit  the  matter  to 
any  indifferent  judge. 

These  many  ways  may  ceremonies  be  abused.  First,  if  15 
they  be  taken  as  things  pertaining  to  the  worshipping  of 
God.  Next,  if  they  grow  to  an  inordinate  number.  Thirdly, 
if  they  teach  nothing,  nor  no  man  can  have  understanding  of 
them.  And  to  conclude,  if  they  be  invented  for  lucre's  sake, 
to  get  money.  Now  ceremonies  thus  used  lack  their  soul,  20  r. 
as  I  might  say,  and  are  become  dead :  and  therefore  there 
remaineth  no  more,  but  that  they  be  had  out  of  the  way,  and 
buried. 

There  is  as  great  a  difference  between  a  particular  member 
of  a  general  council  and  the  council,  as  between  a  particular  25  •" 
church  and  a  general  council.    But  in  a  general  council,  a 
truth  hath  been  revealed  to  a  particular  member,  for  the 
edification  of  the  church,  which  was  hid  from  the  whole 
council.    Unto  the  which  truth  and  persuasion  of  the  par- 
ticular member,  the  whole  council  gave  place,  as  appeareth3o  r. 
in  the  council  of  Nice ;  whereas  was  revealed  unto  Paphnu- 
tius  that  which  was  hid  from  all  the  rest.     Unto  whose 
persuasion,  notwithstanding  that  he  was  but  one  particular 
man,  the  whole  council  gave  place,  because  they  perceived  it  I 
to  be  for  the  edification  of  the  church.    Therefore  the  truth  35  | 
of  God,  whereby  things  may  be  instituted,  abrogated,  or 
changed,  for  the  edification  of  the  church,  may  be  sometimes 
revealed  unto  particular  churches,  which  are  hid  from  general 
councils. 


chapter  ii.]     'prepared  upon  the  second  question. 


79 


The  apostles'  successors  had  the  same  authority  that  the 
apostles  had.  For  that  the  adversaries  grant ;  else  under 
what  colour  drive  they  men  to  obey  the  pope  and  his 
decrees?  But  all  bishops  be  the  apostles1  successors,  and 
5  have  like  power,  as  appeareth  by  St.  Hierom c,  which  saith, 
"Omnes  episcopos  apostolorum  successores  esse :"  and  by 
Cyprian,  who  affirmeth  that  each  one  had  the  like  authority  ; 
"Hoc  utique,  inquit,  erant  cseteri  apostoli,  quod  fuit  Petrus, 
pari  consortio  prsediti,  et  honoris  et  potestatis."  Therefore 
io  all  bishops  have  the  same  authority,  which  is,  to  dispose 
things  to  edification;  as  Paul  saith,  "Csetera,  cum  venero, 
disponam.11 

And  that  the  very  particular  churches  had  this  liberty  to 
retain  or  to  remove  ceremonies,  as  it  may  seem  good  foi 
15  them,  it  may  appear  by  an  infinite  number  of  examples,  and 
in  manner  by  the  continual  course  of  the  old  church.  For 
thus  writeth  Irenseus  of  the  order  of  Lenten-fast  in  his 
time,  as  it  is  reported  by  Eusebius,  "Neque  de  die  tantum 
disceptatio  est,'1  &c.  "  Neither  do  they  differ  only  about  the 
20  day,  but  also  about  the  manner  of  their  fasting.  For  some 
think  they  should  fast  one  day,  some  two  days,  and  some 
more.  Some  reckon  their  day  of  40  (sic)  hours  long,  ac- 
counting altogether  the  hours  of  day  and  night.11  By  this 
it  appeareth,  that  notwithstanding  there  was  an  order  taken 

I  25  for  fasting,  yet  was  it  lawful  for  men  to  receive  it  or  leave  it, 
as  they  listed;  and  that  without  breach  of  charity.  For 
Irenseus  straightway  addeth  these  words,  "  Nihilo  tamen 
minus,11  &c.  "This  notwithstanding,11  saith  Irenseus,  (an 
old  father,  that  lived  a  thousand  and  four  hundred  years 

0  30 ago,)  "they  kept  peace  and  unity  among  themselves.  And 
so  do  we  until  this  day.  And  the  diversity  of  our  fasting 
setteth  forth  the  more  the  agreeance  of  our  faith.11  Likewise 
was  there  great  diversity  in  keeping  of  Easter-day.  For  the 
Latins  kept  it  upon  one  day,  after  the  tradition  of  St.  Peter, 

i5  (5  as  they  said ;  and  the  churches  of  Asia  kept  it  on  another 
day,  after  the  tradition  of  St.  John  ;  yet  notwithstanding, 
agreed  in  Christian  peace  and  unity. 

c  Hier.  ad  Evagr. 


80 


The  protectants  discourse  [documents. 


Socrates,  in  the  fifth  book  and  twenty-second  chapter  of 
his  history,  prosecuteth  this  matter  at  large.  And  the 
chapter  were  worthy  to  be  recited  whole,  saving  for  short- 
ness of  time  a  portion  thereof  only  shall  suffice.  "Nusquam 
igitur  apostolus  nec  ipsa  evangelia,"  &c.  "  Neither  the  5 
apostle  nor  the  gospels  themselves  do  any  where  lay  upon 
them  which  come  to  preaching  (of  the  gospel,  he  means)  the 
yoke  of  bondage.  But  every  one  in  their  own  countries  have 
upon  a  certain  custom,  as  they  would  themselves,  kept  the 
feast  of  Easter,  and  other  festival  days,  that  they  might  cease  10 
from  labour,  and  remember  the  healthful  passion,  (he  means, 
of  the  Lord;)  neither  hath  our  Saviour  or  the  apostles  by  any 
law  commanded  this  to  be  observed  of  us ;  neither  do  the 
gospels  or  apostles  threaten  unto  us  any  pain  or  punishment, 
as  Moses1  law  did  unto  the  Jews :  but  it  is  written  in  the  15 
gospels  only,  after  the  manner  of  an  history,  in  the  repre- 
hension of  the  Jews,  because  they  committed  murder  on  the 
festival  days,  and  because  Christ  suffered  in  the  time  of 
sweetbread.  Wherefore  the  scope  of  the  apostle  was  not 
to  make  laws  for  holydays,  but  to  bring  in  good  life  and  20 
godliness.  But  it  seemeth  unto  me  that  likewise,  as  many 
other  things  in  every  place  grew  unto  a  custom,  even  so  also 
did  the  feast  of  Easter.  Because  none  of  the  apostles,  as  I 
have  said,  decreed  any  thing  of  the  matter.  That  certain 
things,  even  from  the  beginning,  began  to  be  observed  in25 
every  place  rather  by  custom  than  by  law,  the  matter  itself 
declareth.  As  in  Asia  the  Less,  many  after  the  old  custom 
contemning  the  Saturday,  observed  the  fourteenth  day.  And 
they  thus  doing  did  never  strive  with  them  which  did  keep 
the  feast  of  Easter  otherwise,  until  Victor,  bishop  of  Rome,  30 
being  too  earnest,  decreed  that  the  Quartodecimans  should 
be  excommunicate.  For  the  which  deed,  Irenaeus,  being 
bishop  of  Lyons  in  France,  wrote  a  sharp  epistle  unto 
Victor,  wherein  he  both  reprehendeth  his  earnestness,  and 
also  declareth  that  none  of  them  which  in  old  time  did  35 
diversely  celebrate  the  feast  of  Easter,  were  by  any  means 
separated  from  the  communion.  And  that  Poly  carpus,  bishop 
of  Smyrna,  (which  in  conclusion  suffered  martyrdom  under 


chapter  ii.]     prepared  upon  the  second  question. 


81 


Gordianus,)  did  not  eschew  the  communion  of  Anicetus, 
bishop  of  Rome,  nor  did  for  the  festival  day's  sake  fall  out 
with  him ;  although  he,  according  to  the  custom  of  Eucha- 
rius,  bishop  of  Smyrna,  did  celebrate  Easter  the  fourteenth 
5  day ;  as  Eusebius  saith  in  the  fifth  book  of  the  Ecclesiastical 
History.1'' 

And  a  little  after;  "Romani  namque  tres  ante  Pasca 
septimanas,11  &c.  "For  the  Romans  do  fast  three  weeks 
together  before  Easter,  except  the  Saturday  and  the  Sunday. 

io  The  Illyrici,  and  all  Hellada,  and  they  of  Alexandria,  do  fast 
their  fast  six  weeks  before  Easter,  and  call  it  Quadragesimam, 
forty  days  fast,  or  Lent.  But  it  is  a  marvel  to  me,  how  these 
men,  differing  about  the  number  of  days,  do  call  it  by  one 
name  of  forty  days  fast.    A  man  shall  find  some,  which  do 

15  not  only  dissent  about  number  of  clays,  but  also  do  not  retain 
one  kind  of  abstinence.  For  some  do  utterly  abstain  from 
things  having  life.  Some,  of  those  things  which  have  life,  eat 
only  fishes;  some,  besides  fishes,  eat  also  birds,  and  say,  after 
Moses,  they  came  of  the  waters.    Some  abstain  both  from 

20 berries  and  eggs;  some  do  eat  only  dry  bread;  some  not 
that  :  some  there  be  which,  fasting  to  the  ninth  hour,  do  use 
divers  meats  :  in  divers  nations  they  fast  diversely.  Of  which 
there  be  innumerable  causes.  And  because  no  man  is  able  to 
shew  any  written  commandment  of  this  matter,  it  is  plain 

25  that  the  apostles  have  left  it  free  to  every  man's  judgment 
and  will,  lest  any  man  should  do  a  good  thing  either  of  fear  or 
necessity.  Such  is  the  diversity  of  fasts  through  the  churches: 
and  about  the  communion  is  a  much  like  diversity.''''  And  so 
the  author  proceedeth  in  shewing  certain  diversities  about 

30  the  ministration  of  the  communion,  baptism,  marriage,  and 
other  ecclesiastical  observances. 

Again,  St.  Augustin  writeth  unto  Januarius,  "Alii  quotidie 
communicant,"  &c.  "  Some,11  saith  St.  Augustin,  "  receive 
the  communion  of  the  body  and  blood  of  Christ  every  day; 

35  some  others  upon  certain  days.  Some  there  be  that  miss 
no  day  without  the  oblation  ;  some  other  communicate 
only  upon  the  Saturday  and  Sunday,  others  only  upon  the 
Sunday.11 

Ci 


82 


The  protestants  discourse  [documents. 


"dNunquid  ergo  cseteri  apostoli  prandere  Christianos,"  fee. 
"  Did  then  the  other  apostles  teach  the  Christians  through- 
out the  whole  world  to  dine  contrary  to  Peter?  Like  as 
therefore  Peter  and  his  fellow-disciples  lived  in  concord 
among  themselves,  even  so  let  them  which  fast  on  the  Satur-  5 
day,  and  were  planted  by  Peter,  and  those  which  dine  on 
Saturday,  and  were  planted  by  his  fellow-disciples,  live  toge- 
ther in  unity  and  concord." 

And  a  little  after,  in  the  same  place,  "  Sit  ergo  una  fides,''1 
&c.  "Therefore,  let  the  faith  of  the  universal  church,  which  10 
is  there  spread  abroad  as  inwardly  in  the  inward  parts  be 
one ;  although  the  same  unity  of  faith  be  kept  with  divers 
rites  or  observations ;  wherewith  in  no  wise  the  truth  in  faith 
is  hindered.  For  all  the  beauty  of  the  king's  daughter  is 
inward.  But  those  rites  which  are  kept  diversely,  are  under-  15 
standed  in  his  garment.  Whereupon  it  is  said  to  her,  covered 
round  about  with  variety  in  the  golden  edge,  or  skirts  of  his 
garments.  But  let  that  vesture  also  be  so  divers  in  variable 
rites,  that  it  be  not  torn  in  sunder  with  contentious  dis- 
sensions.'" 20 

Yet  followeth  in  the  same  place,  "Si  autem  quoniam  huic," 
&c.  "But  because  I  think  for  my  part  I  have  sufficiently 
answered  this,  if  thou  wilt  ask  my  judgment  of  this  matter, 
considering  this  in  my  mind,  I  see,  that  fasting  of  the 
evangelists  and  apostles,  and  in  the  whole  Testament,  (which  25 
is  called  the  New  Testament,)  is  commanded  :  but  on  what 
days  we  must  not  fast,  and  on  what  days  we  must  fast,  I  do 
not  find  determined  by  the  commandment  of  the  Lord  or  the 
apostles.  And  by  this  I  judge,  that  liberty  is  more  apt  and 
convenient,  than  constraint,  of  fasting ;  although  truly  not  30 
to  the  obtaining  the  righteousness  which  faith  obtaineth  ; 
wherein  consisteth  the  beauty  of  the  king's  daughter  in- 
wardly ;  but  yet  to  signify  the  eternal  rest,  which  is  the  true 
sabbath." 

"eNon  omnes  quamvis  ejusdem  opinionis,"  &c.   "All  men,  35 
though  they  were  of  one  faith,  yet  observed  they  not  in  their 
churches  like  traditions.    Yea,  they  that  had  all  one  faith. 

<>  De  jejun.  Sabbath.  Augustin.  ad  Casulan.  e  Nicephor.  lib.  12.  cap.  34. 


fSHAPTER  ii.]     prepared  upon  the  second  question. 


83 


ye  t  oft  in  the  observation  of  usages  they  differed  much. 
Which  thing  was  no  hinderance  to  true  godliness.'" 

Likewise  it  is  noted  in  the  decrees  of  pope  Stephen,  and 
alleged  in  Gratian,  dist.  31.  as  followeth ;  "Aliter  se  habet 
5  orientalium  ecclesiarum  traditio,"  &c.  "The  tradition  of  the 
east  church  is  far  otherwise  than  the  tradition  of  this  holy 
church  of  Rome.  For  their  priests,  deacons,  and  subdeacons 
are  married  :  but  in  this  church,  none  from  a  subdeacon  unto 
a  bishop  hath  license  to  marry  a  wife."  And  here  is  to  be 
ro  marked,  that  pope  Stephen  took  not  the  single  life  of  priests 
in  the  Latin  church  as  a  thing  commanded  by  God,  but  only 
as  a  tradition,  and  such  a  tradition  as  the  Grecians  lately 
refused. 

"Quajstio  Augustini  ad  Grcgorium  fuit  ista,  Cum  una  sit 
15  fides,  cur  sunt  ecclesiarum  diversje  consuetudines  \  et  aliter 
consuetudo  missarum  in  S.  Romana  ecclesia,  atque  aliter 
in  Galliarum  ecclesiis  tenetur?  Cui  Gregorius  respondit,  12. 
dist.  cap.  Novit  fraternitas  tua,"  &c.  "Your  brotherhood 
knoweth  the  custom  of  the  church  of  Rome,  wherein  you  have 
;obeen  trained  up.  But  this  way  pleaseth  me  well,  that  if  you 
find  any  thing,  whether  it  be  in  the  church  of  Rome,  or  in 
the  church  of  France,  or  else  in  any  other  church,  that  may 
more  please  God,  that  you  diligently  choose  the  same.  And 
forasmuch  as  the  church  of  England  is  new  in  constitution 
■5  and  in  ceremonies,  that  you  pour  into  it  the  best  ordinances 
that  you  can  gather  of  many  others.  For  we  may  not  love 
the  things  for  the  places,  but  the  places  for  the  things.  Where- 
fore, gather  you  out  of  every  church  such  things  as  be  godly, 
religious,  and  right ;  and  the  same,  being  knit  up  as  it  were 
oin  a  bundle,  cause  you  to  be  put  and  to  be  brought  in  ure  in 
the  church  of  England." 

Here  we  may  note,  that  Gregory,  being  then  bishop  of 
Rome,  would  not  drive  other  churches  to  the  observations  of 
the  ceremonies  and  rites  of  Rome ;  but  suffered  each  nation 
5  quietly  to  retain  and  keep  such  orders  as  should  be  most 
convenient  for  them. 

Yea,  Sozomcnus  writeth  in  his  seventh  book,  "Esedem  cere- 
inonine  non  possunt,"  &c.  "  One  kind  of  ceremonies  cannot 
be  found  in  every  church.'1 

g  2 


84 


The  Protestants'  discourse  [document-. 


And  moreover  Socrates  writeth  in  his  fifth  book,  "Non 
inveniuntur,"  &c.  "You  cannot  find  two  churches,  (saith 
Socrates,  writing  of  the  order  of  the  church  in  his  time,)  that 
in  rites  and  ceremonies  agree  together." 

Likewise  Theodoretus,  upon  the  fourteenth  chapter  to  the  5 
Romans,  entreating  on  these  words,  "  Let  every  man  abound 
in  his  own  sense,  or  judgment,"  writeth  as  followcth  :  "  Non 
enim  hoc  posuit  generaliter,"  &c.  "He  hath  not  put  this 
generally,  nor  yet  commandeth  he  to  judge  thus  of  God's 
decrees.  For  he  doth  accurse  them  that  go  about  to  teach  10 
any  thing  contrary  unto  the  truth  :  '  If  any  man  preach  unto 
you  any  other  doctrine  than  that  ye  have  received,  let  him  be 
accursed.' 

"  And  therefore  only  of  meats  he  left  to  every  man  freedom 
of  his  own  mind.  For  this  custom  remaineth  in  the  churches  15 
until  this  day  ;  and  one  chooseth  abstinence,  and  another 
eateth  all  kinds  of  meat  without  scruple  of  conscience.  And 
neither  this  man  judgeth  that  man,  nor  the  one  reproveth 
the  other,  but  the  law  of  concord  and  charity  doth  make 
them  notable."  20 

And  all  this  diversity  rose  of  that,  that  it  was  lawful  for 
every  particular  church  either  to  receive  or  to  leave  such  ordi- 
nances as  were  devised  and  thought  good  by  other  churches. 
For  if  all  places  had  been  bound  to  one  order,  then  could 
never  have  been  such  diversity.  2S 

Now  of  this  may  we  thus  conclude ;  that  church  that  hath 
liberty,  whether  it  will  receive  a  ceremony  or  no  at  the  first, 
may  by  the  same  liberty  afterwards  remove  it,  when  it  shall 
be  thought  good.  Yea,  and  a  great  deal  more  reasonable  it 
is  to  remove  a  ceremony,  when  it  is  corrupt  and  abused,  than  30 
at  the  first  not  to  receive  it,  when  it  was  incorrupted  and 
judged  profitable.  For  as  St.  Augustin  writeth  to  Januarius, 
"Quod  non  est  contra  fidem,"  kc.  that  is,  "Whatsoever  is 
not  against  faith  and  good  manners,  it  is  to  be  taken  as 
a  thing  indifferent."  Now  if  it  be  to  be  taken  for  a  thing  35 
indifferent  to  keep  or  to  refuse,  when  it  is  best,  much  more 
reason  it  is  to  refuse,  when  it  is  corrupt  and  grown  out  of 
kind. 

For  any  thing,  that  cannot  necessarily  be  gathered  out  of 


chapter  ii.]     prepared  upon  the  second  question.  85 

the  word  of  God,  may  be  changed,  as  St.  Cyprian  writeth  to 
Pompeius  ;  "  Nihil  innovetur,  inquit,  quod  traditum.11  Oh  ! 
said  the  adversary  to  St.  Cyprian,  "  Nothing  that  is  once 
delivered  us,  may  be  altered."  St.  Cyprian  makes  answer, 
5"Unde  est  ista  traditio?11  "May  it  not  be  changed?11  saith 
Cyprian.  "Wherefore?  From  whence  came  this  tradition? 
Came  it  from  the  authority  of  the  Lord  and  gospel,  or  from 
the  commandments  and  writings  of  the  apostles?"  As  if  he 
should  say,  If  it  came  from  the  epistles  of  the  apostles,  or 

io  the  gospels,  then  it  may  not  be  changed ;  if  it  came  other- 
wise by  the  decrees  of  men,  it  may.    And  in  another  place 

I  he  saith,  "Non  est  absurdum,11  &c.  "It  is  not  against  rea- 
son, that  such  things  as  have  been  received  be  changed  for 
the  better.11 

15  For  such  is  the  nature  of  ceremonies,  that  as  it  is  some- 
times profitable  to  receive  them,  so  sometimes  it  is  profitable 
to  put  them  away.  And  here  we  have  to  shew  you  the  wise 
answer  of  a  gentleman  and  counsellor  of  the  city  of  Athens, 
named  Theramenes.  The  Lacedaemonians,  after  they  had 
20  given  the  Athenians  a  great  overthrow  in  the  field,  com- 
manded them  to  pull  down  the  walls  of  the  town,  otherwise 
they  threatened  them  utter  undoing.  When  this  matter  came 
to  deliberation  in  the  council-house  of  Athens,  Theramenes 
gave  counsel  that  the  walls  should  be  pulled  down.  Straight- 
away there  stood  up  another  gentleman;  And  will  you,  said 
he,  give  your  assent  to  the  pulling  down  of  the  walls,  that 
were  builded  up  by  the  counsel  of  that  worthy  man,  and  great 
captain,  Themistocles  ?  Yea,  said  Theramenes :  for  Themis- 
tocles  caused  the  walls  to  be  builded  for  the  safeguard  of  the 
50  city ;  and  for  the  safeguard  of  the  same  city,  I  give  counsel 
to  throw  them  down.  Even  so  may  we  answer  by  cere- 
monies :  they  were  brought  in  at  the  first  for  to  profit  the 
church ;  but  after  they  be  once  corrupted,  and  do  not  that 
office  for  which  they  were  invented,  for  the  profit  of  the  same 
55  church  they  must  be  removed.  And  if  this  be  true  of  such 
ceremonies  which  at  the  first  were  indifferent,  much  more 
it  is  to  be  thought  of  such  ceremonies  that  were  never  good 
nor  indifferent,  but  were  brought  in  in  the  corrupt  state  of 
the  church. 


83 


The  protectants'  discourse  [docdmbotsb. 


And  therefore  St.Augustin  hath  a  marvellous  good  saving, 
writing  ad  Marcellinum,  cap.  5.  "  Non  itaque  verura  est, 
quod  dicitur,"  &c.  "It  is  not  true  that  some  men  say,  that 
such  a  thing  as  is  once  well  done,  may  in  no  wise  be  altered. 
For  after  the  cause  or  occasion  of  time  is  changed,  good  5 
reason  requireth,  that  that  be  changed,  which  otherwise  be- 
fore was  well  done.  That  whereas  they  say,  it  were  not  well 
to  have  it  changed  ;  contrariwise,  the  truth  saith,  it  were  not 
well  but  it  should  be  changed :  for  then  shall  both  be  well,  if 
that  for  the  diversity  of  time  they  shall  be  divers.1-'  i° 

Thus  much  for  proofs  out  of  the  Scripture  and  ancient 
writers.    Now  remains  to  shew  the  same  by  example. 

Basilius,  being  a  bishop,  took  upon  him  to  devise  a  several 
form  of  prayers  and  ceremonies,  to  be  used  about  the  admin- 
istration of  the  communion  ;  and  by  the  consent  of  his  church  15 
practised  the  same,  without  any  authority  of  general  council. 
Chrysostom  also  did  the  like;  so  that  it  beareth  his  name 
until  this  day,  and  is  called  Liturgia  Chrysostomi.  If  par- 
ticular bishops  had  authority  to  vary  from  other  churches, 
and  to  institute  rites  and  ceremonies  about  the  administra- 20 
tion  of  the  holy  communion,  which  be  ceremonies  of  most 
weight,  and  most  in  controversy  at  this  day ;  how  unreason- 
able is  it  to  deny  the  like  authority  to  a  whole  kingdom  or 
province,  to  the  ordinary  powers  and  learned  of  the  same  ! 

Furthermore,  the  church  of  the  /Ethiopians,  called  Pres-  25 
hyter  Johannes  land,  have  at  this  day  their  own  ceremonies, 
and  that  in  the  vulgar  tongue. 

Those  churches  that  remain  yet  in  the  east  parts  differ, 
and  always  have  done,  from  the  west  churches  in  rites  and 
ceremonies.  30 

Yea,  and  the  west  churches  themselves  vary  one  from 
another. 

There  were  in  Gregory's  time  three  canons  or  orders,  to 
minister  the  holy  communion  ;  the  canon  of  Ambrose,  the 
canon  of  Scholasticus,  the  canon  of  Gregory.  35 

At  Rome,  every  Saturday  was  fasting-day.  At  Milan,  St. 
Ambrose  and  the  whole  church  kept  it  no  fasting-day.  And 
both  St.  Augustin  and  his  mother,  by  St.  Ambrose's  advice, 
when  they  came  to  Milan,  did  not  fast  Saturdays. 


chapter  ii.]      prepared  upon  the  second  question. 


87 


So  that  it  may  be  reasonably  gathered,  that  the  old  council 
thought  it  a  thing  commodious  for  the  church  to  have  variety 
in  ceremonies,  and  to  leave  their  churches  at  their  liberty  to 
reform  them  when  they  grew  to  abuse.  Otherwise  they  would 
5  have  decreed,  that  all  churches  should  have  had  like  and  the 
same  ceremonies  and  rites ;  which  they  never  did. 

Therefore  such  uniformity  of  rites  and  ceremonies  as  now 
is  seen  in  the  popish  churches  was  not  in  the  church  when  it 
was  most  pure,  but  was  brought  in  after,  when  the  bishop  of 
io  Borne  had  aspired  to  the  unjust  primacy :  and  so  have  been 
continued  rather  for  a  public  recognition  of  their  subjection 
to  the  monarchy  of  the  see  of  Rome  than  for  any  edification. 

For  it  is  more  profit  for  the  church  to  have  some  diversity 
of  ceremonies  in  divers  places,  than  to  have  all  one ;  for  these 
15  causes : 

First,  that  the  liberty  of  the  church  may  remain ;  that  in 
these  indifferent  things  every  particular  church  may  abundare 
in  suo  sensu,"  abound  in  his  own  sense,11  as  St.  Paul  writeth. 
Secondarily,  That  ceremonies  be  not  too  much  esteemed 

20  of  the  simple,  and  so  grow  to  be  made  equal  with  God's  word. 
As  experience  declareth,  that  great  numbers  make  more  con- 
science of  breach  of  an  outward  ceremony  than  of  one  of 
God's  commandments.  Such  affection  is  termed  of  some  men 
devotion.    But  St.  Augustin  calleth  such  offence,  conceived 

25  upon  such  alteration  of  ceremonies,  superstition. 

But  to  proceed  with  more  examples.  Ambrose,  according 
to  the  example  of  Athanasius,  who  did  the  like  at  Alex- 
andria, did  first  institute  the  rite  or  ceremony  of  singing 
psalms  at  Milan,  as  St.  Augustin  reporteth  in  his  Confession. 

30  But  where  is  authority  to  institute,  there  is  also  authority 
to  abrogate.  That  is  true,  will  some  say,  when  it  is  made 
by  his  own  authority.  Nay  also,  when  it  is  established  by  a 
more  general  consent,  if  the  practice  declare  it  hurtful,  as  by 
the  examples  following. 

35  Nectarius,  bishop  of  Constantinople,  did  abrogate  and 
remove  the  office  of  the  penitentiary  and  auricular  confes- 
sion ;  which  was  a  constitution  almost  generally  received,  and 
remained  still  at  Rome,  notwithstanding  his  abrogation  of  it. 
And  that  he  did  well  in  it,  it  may  be  proved  by  two  reasons. 


88 


The  Protestants'  discourse  [documents. 


1.  That  Sozomenus  writing  the  history,  saith,  that  "fere 
omnes  episcopi  eum  sunt  secuti ;™  "  almost  all  bishops  fol- 
lowed his  example."  Where  i3  to  be  noted  by  the  way,  that 
particular  reformations  do  much  good,  and  provoke  others  to 
follow.  •* 

2.  The  second  reason  is,  that  St.  John  Chrysostom  suc- 
ceeding Nectarius  did  not  restore  that  rite  of  confession 
again :  for  it  remained  abrogated  in  Sozomenus's  days,  who 
lived  after  Chrysostom.  And  it  is  not  to  be  thought  but 
Chrysostom  would  have  restored  it,  if  it  had  been  unorderly  io 
removed.  So  that  this  example  of  Nectarius,  and  the  par- 
ticular church  of  Constantinople,  abrogating  a  general  consent 
upon  just  causes  of  abuse,  approved  by  the  imitation  of  so 
many  bishops,  and  especially  of  the  notable  father  St.  John 
Chrysostom  his  successor,  is  a  most  plain  declaration,  that  15 
particular  churches  may  abrogate  abused  rites  and  ceremo- 
nies, although  they  have  been  instituted  by  a  more  general 
authority. 

Likewise  in  St.  Augustin's  time,  as  appeareth  in  his  Con- 
fessionsf,  there  was  an  ordinance  in  Afric,  and  elsewhere,  20 
that  meat,  bread,  and  wine  should  be  brought  to  the  place 
of  meetings  at  the  memories  of  martyrs.  Which  ordinance 
St.  Ambrose  did  abrogate ;  and  the  reason  is  there  declared 
in  these  words ;  "  Ne  ulla  occasio  se  ingurgitandi  daretur,1' 
&c.  "  Lest  any  occasion  should  be  given  to  drunkards  to  25 
overcharge  themselves  with  drink :"  and  also,  because  that 
observance  was  most  like  to  the  superstition  of  the  heathen, 
who  kept parentalia,  burial  feasts  for  their  dead  parents. 

Here,  beside  that  Ambrose,  one  man,  abrogated  a  common 
rite,  let  this  also  be  marked,  that  the  common  reason  used  of  30 
men  nowadays  took  no  place  with  this  ancient  father ;  which 
is,  Take  away  the  abuse,  and  let  the  thing  remain.    But  St. 
Ambrose  took  away  the  abuse  by  removing  the  thing. 

Moreover,  the  common  watchings,  or  icakes,  of  men  and 
women  at  the  martyrs'  graves,  which  St.  Hierom  so  highly  35 
commends,  and  doth  most  sharply  inveigh  against  Vigilan- 
tius,  who  wrote  against  the  said  wakes,  calling  Vigilantius  his 


f  Lib.  6.  cap.  2. 


chapter  ii.]     prepared  upon  (he  second  question.  89 

assertion  an  heresy,  was  afterwards  abrogated  and  rejected. 
And  of  such  kind  of  wakes  there  is  a  canon  in  a  particular 
council  holden  in  Spain,  called  Concilium  Eliherenum,  in  the 
35th  chap,  with  these  words,  "  Placuit  prohiberi  ne  faeminaj 
5  in  ccemiterio  pervigilent,  &c.  "  It  hath  pleased  us  to  forbid, 
that  women  should  wake  the  night  through  in  the  burial 
place;  because  that  oftentimes,  under  pretence  of  prayer, 
heinous  offences  be  secretly  committed.'''' 

Moreover,  the  late  experience  within  this  our  country  doth 

io  declare,  that  the  abrogation  of  many  ceremonies  established 
by  general  authority  is  lawful  and  profitable.  For  in  the 
time  of  king  Henry  VIII.  of  famous  memory,  many  super- 
stitious observations  and  idolatrous  rites  were  abolished  ;  and 
that  by  consent  of  many  of  them  which  now  are,  and  of  late 

'5  have  been,  adversaries ;  as  pilgrimage,  stations,  pardons, 
many  superstitious  opinions  of  purgatory,  holy  water,  of 
masses  for  cattle,  and  scala  cceli,  innumerable  lies  out  of  the 
church  legends  of  feigned  miracles,  and  saints'  lives.  All 
which  things  were  once  established  by  catholic  authority,  as 

20  they  term  it,  and  in  other  regions  are  yet  maintained  under 
the  same  colour,  and  the  gainsayers  accounted  by  the  see  of 
Rome  and  her  patrons,  heretics.  Which  things  are  so  gross, 
that  they  need  no  confutation. 

And  in  this  late  time,  as  appeareth,  they  were  ashamed  to 

25  restore  the  same.  Wherefore  it  is  no  inconvenience,  that 
unprofitable  and  superstitious  rites  be  abrogated  and  removed 
by  the  authority  of  a  particular  church. 

And  because  we  are  entered  into  this  matter,  it  shall  not 
be  amiss  to  make  rehearsal  of  a  few,  among  a  great  many,  of 

30  their  vain  superstitious  fables,  which  have  been  in  times  past 
propounded  to  the  people  for  wholesome  doctrine. 

In  the  Festival,  (a  book,  as  it  is  in  the  prologue,  gathered 
out  of  Lecienda  aurea,  for  curates  that  lack  books  and  cun- 
ning,) in  the  sermon  of  Corpus  Christi  day,  it  is  written,  that 

35  a  man  hath  nine  commodities  by  hearing  of  mass.  One  is, 
that  he  shall  not  that  day  lose  his  sight.  Another,  all  idle 
oaths  that  day  shall  be  forgiven  him.  Another,  he  shall  die 
no  sudden  death.    Another,  so  long  as  he  heareth  mass,  he 


90 


The  Protestants'  discourse  [documents. 


shall  not  wax  old ;  and  his  good  angel  reckons  his  steps  to 
and  fro  the  church,  to  his  salvation.  It  were  too  long  to 
reckon  them  all ;  let  this  be  enough  for  a  taste. 

In  the  said  book,  in  the  sermon  on  All  Souls  day,  there  is 
a  narration  of  a  priest,  which  was  suspended  of  his  bishop,  5 
because  he  could  say  none  other  mass,  but  mass  of  requiemZ. 
One  day  the  dead  bodies  rose,  and  came  about  the  bishop, 
for  taking  away  their  chaplain  from  them.  And  so  he  was 
restored  to  his  office. 

In  the  sermon  on  Candlemas-day,  there  is  also  an  history  10 
of  a  woman,  which  never  did  good  deed,  but  only  that  she 
had  continually  kept  a  candle  before  our  lady :  after  her 
death,  by  the  appointment  of  our  lady,  a  candle  was  kept 
burning  before  her  in  hell,  which  the  devils  could  not  abide ; 
and  by  reason  thereof  she  was  restored  to  life,  and  became  15 
a  good  woman. 

AVhat  occasion  of  dissolute  life  and  sin  may  be  ministered 
to  simple  people  by  these  and  an  infinite  number  of  such  like 
fables,  it  is  easy  to  perceive. 

But  the  answer  will  be,  these  books  were  never  allowed  20 
by  public  authority.  Well,  these  books  were  openly  printed, 
and  within  memory  of  men  commonly  credited,  and  yet  be 
of  some.  And  in  these  late  days,  there  hath  been  much 
preaching  against  reading  the  Scriptures  in  the  vulgar  tongue; 
who  hath  heard  any  great  invection  against  such  books?  And 25 
strait  inquisition  hath  been  of  English  Bibles  and  Testaments 
to  be  burned ;  whether  the  like  diligence  hath  been  used  for 
abolishing  these,  let  all  men  judge. 

But  to  return  again  to  the  proofs  by  ancient  examples,  that 
particular  churches  may  alter  and  institute  ceremonies.  30 

In  all  times  there  hath  been  provincial  councils  holden. 
Which  were  in  vain,  if  they  might  not  allow  the  good,  and 
reject  the  evil.  Particular  and  provincial  councils  have  always 
had  authority  to  reject  and  condemn  wicked  doctrine ;  and 
by  that  means  many  heresies  have  been  suppressed  without  35 
general  councils. 

In  the  provincial  council  of  Gangra,  divers  wicked  opinions 
B  Which  was  for  the  dead. 


chapter  ii.]     prepared  upon  the  second  question. 


91 


against  the  Christian  liberty  for  marriage,  for  eating  of  meats, 
for  bondmen  that  would  not  obey  their  masters  under  pre- 
tence of  Christian  religion,  were  condemned. 

The  heresy  of  Pelagius  was  condemned  in  divers  provincial 
5  synods  in  Afric  before  it  was  condemned  by  any  general 
council.    But  doctrine  is  a  matter  of  more  weight  than  rites 
and  ceremonies.    And  so  provincial  synods  having  authority 
of  the  more,  have  also  of  the  less. 

And  to  be  short,  three  hundred  years  after  the  apostles' 

io  time,  there  were  no  general  councils,  and  the  church  well 
governed  all  that  time,  every  province  ruling  their  own 
churches  according  to  the  Scriptures,  only  with  the  help  of 
provincial  councils. 

The  fathers  of  the  sixth  council  of  Carthage,  writing  to 

15  the  bishop  of  Rome,  who  would  have  intermeddled  with  their 
matters  in  Afric,  have  a  notable  sentence  for  this  purpose. 
"  The  council  of  Nice,"  say  they,  "  perceived  most  justly  and 
wisely,  that  all  controversies  ought  to  be  ended  there  where 
they  first  began,  and  the  grace  of  the  Holy  Ghost  shall  not 

20  be  wanting  to  any  particular  province."  The  words  be  these  : 
"  Prudentissime  enim  justissimeque  viderunt,  queecunque  ne- 
gotia  in  suis  locis  'ubi  orta  sunt  finienda  ;  nec  unicuique  pro- 
vincial gratiam  S.  Spiritus  defuturam." 

Moreover,  testimonies  of  the  Scriptures  and  doctors  may 

25be  brought,  and  many  more  examples  of  the  ancient  churches, 
for  further  confirmation  hereof.  But  for  this  time  we  have 
thought  this  sufficient.  Hereafter,  as  cause  shall  be  moved, 
we  shall  have  occasion  to  say  more.  In  the  mean  season,  by 
these  proofs,  that  we  have  here  shortly  alleged,  we  doubt  not 

30  but  it  may  appear  to  the  indifferent  hearer,  that  a  particular 
church  hath  authority  to  make  or  change,  and  remove  and 
abolish  ceremonies  in  such  sort  as  may  be  most  for  the  edify- 
ing of  God's  people. 

We  are  not  ignorant  what  may  be  objected  against  this 

35  assertion.  As  namely,  concerning  the  authority  of  general 
councils.  But  because  that  matter  requireth  a  long  tract, 
we  will  in  our  answer  to  the  reasons  on  the  other  part,  by 
God's  grace,  declare  by  sufficient  authority,  in  what  points 


The  protestants  discourse  Sfc.  [documents. 


general  councils  (whose  authority  we  acknowledge  with  St. 
Augustin  to  be  right  wholesome  in  the  church)  are  to  be 
universally  hoklen,  and  in  what  points  they  are  not. 

Again,  where  they  allege  continuance  of  time  and  their 
possession  in  the  church,  let  this  be  for  this  time  shortly  5 
answered  ;  they  should  first  prove  their  things  true,  and  then 
allege  time.  For  against  the  eternal  truth  of  God's  word  no 
continuance  of  time  can  make  prescription ;  as  St.  Cyprian 
saith,  "  Consuetudo  sine  veritate  est  vetustas  erroris "  Cus- 
tom without  truth  is  an  ancient  error.11  10 

And  as  for  their  possession  in  the  church,  seeing  it  is  also 
a  long  matter,  and  no  orderly  kind  of  disputation,  that  they 
should  bring  in  one  matter  in  controversy  to  prove  another, 
that  matter  shall  for  this  present  be  referred  to  this  issue; 
If  they  be  not  able  to  prove  that  the  bishop  of  Rome  is  the  15 
head  of  the  universal  church  of  Christ,  and  under  his  obe- 
dience all  Christians  ought  to  live,  under  pain  of  damnation ; 
and  that  neither  by  decrees  of  general  councils,  neither  by 
consent  of  princes,  but  by  the  authority  of  Scriptures,  and 
by  the  word  of  God,  (for  by  that  title  of  God's  word  the  pope  20 
claimeth  his  supremacy ;)  if  they  be  not  able  to  prove  that, 
I  say,  which  they  shall  never  do,  as  it  hath  been  often  proved 
in  this  realm,  and  elsewhere ;  then  is  the  authority  of  their 
church  nothing,  and  their  possession  unjust. 

These  and  other  objections   shall   be   by  God's  grace  25 
answered  more  at  large,  when  the  contrary  book  shall  be 
exhibited. 

The  God  of  peace  and  consolation  give  us  grace  to  be  like 
minded  one  towards  another  in  Christ  Jesus,  that  we  all 
agreeing  together,  may  with  one  mouth  praise  God  the  Father  30 
of  our  Lord  Jesus  Christ. 


chapter  ii.]    Richard  Cox  to  Wolfgang  Weidner. 


98 


VI. 

Richard  Cox  to  Wolfgang  Weidner,  at  Wormes,  concerning  the 
same  subject  with  the  former  ;  with  an  account  of  the  disputa- 
tion at  Westminster. 

Viro  eximio,  eruditione  et  pietate  insignito,  D.  D.  Wolfgango 
5        Weidnero  Wormaciensi,  amico  meo  observandissimo,  Wor- 
macise. 

Cum  Wormacia  discederem,  venerande  senex,  et  frater  in 
Christo  plurimum  observande,  semper  apud  me  decrevi  ad  te 
seribere,  certioremque  te  facere  tandem  aliquando  de  rerum 

ionostrarum  statu  et  conditione ;  quod  te  audire  non  ingratum 
esse  existimavi,  propter  ardentem  sincerumque  zelum,  quo 
indies  afficeris  erga  Christi  Jesu  evangelium.  Coactus  sum 
hactenus,  fateor,  invitus  silere,  ne  parum  tibi  grata  referrem. 
Sub  ssevo  Marise  imperio  ita  crevit  invaluitque  papismus  ad 

15  quinquennium  tantum,  ut  incredibile  fuerit  quantopere  pectora 
papistarum  obduruerint ;  adeo  ut  non  sine  magna  difficultate 
pientissima  nostra  regina  una  cum  suis,  qui  a  veritate  strenue 
steterunt,  sincerse  Christi  religioni  locum  obtinere  potuerit. 
Restiterunt  in  summo  nostro  concilio,  (quod  parlamentum 

aoGallico  vocabulo  appellamus,)  pontifices,  scriba)  et  pharissei. 
Et,  quia  eo  loci  paucos  habebant,  qui  contra  vel  hiscere  pos- 
sent,  vincere  perpetuo  videbantur.  Interim  nos,  pusillus  grex, 
qui  apud  vos  in  Gerinania  hoc  quinquennio,  Dei  beneficio, 
latuimus,  in  suggestis,  maxime  coram  regina  nostra  Elizabetha, 

25  contra  intonamus  ;  pontificem  Romanum  vere  Antichristum, 
et  traditiones  pro  maxima  sui  parte  meras  esse  blasphemias. 
Tandem  paulatim  resipiscere  cceperunt  ex  nobilibus  multi,  ex 


94 


Richard  Cox  to  Wolfgang  Weidner,  [docdmemw. 


plebe  innumeri,  ex  clero  prorsus  nullus.    Immotus  enim  stat 
clerus  totus, 

"  Tanquam  dura  silex,  aut  stet  Marpesia  cautes," 
ut  poeta  canit.    Denique  hue  est  res  perducta,  ut  octo  ex  ip- 
sorum  antesignanis,  seu  episcopi,  seu  ex  doctis  selectissimi,  5 
cum  octo  nostrum  abjectorum  scilicet  atque  profugorum,  de 
quibusdam  religionis  capitibus  dissererent.    Et  ut  vitaretur 
verborum  pugna,  scriptis  agi  constitutum  est.    Statuta  est 
dies.    Adsumus  omnes.    Adsunt  reginse  consiliarii.  Adest 
tota  fere  nobilitas.    Decretum  est,  ut  ipsi  primum  de  con-  10 
troversiis  sententiam  suam  proponant.  Unusquispiam  illorum 
nomine,  tanquam  Goliath  contra  Davidem,  sua  venditat,  pro- 
pugnat,  et  argumentis  irrefragabilibus  (ut  videbatur)  con- 
firmat,  sibique  plaudit,  tanquam  jam  victor  evadens.  Re- 
spondit  nostrum  unus  veritate  fretus,  non  ampullis  verborum,  15 
in  timore  Domini,  non  in  doctrinse  venditatione.    Finita  re- 
sponsione,  incredibilis  mox  audientium  applausus  excitatus 
est,  non  sine  magna  adversariorum  perturbatione  et  con- 
fusione.    Venit  alter  dies  simili  tractationi  destinatus.  Ro- 
gantur  adversarii  nostri  a  consultationis  praeside1',  ut  eo  ordine  20 
progrederentur,  quo  decretum  antea  fuerat ;  nimirum  ut  ipsi 
primum  inciperent  in  altera  controversia  sua  sententiam  di- 
cere^  nosque  sequeremur.    Illi  vero  contra  contendunt,  territi 
scilicet  primi  diei  successu  parum  prospero  :  clamitantque  ini- 
quum  esse,  ut  ipsi  primum  dicere  incipiant,  cum  ipsi  jam  tot  25 
annis  perstiterint  in  possessione  catholicse  ecclesi?e.    Si  quid 
habeamus  contra  ipsos,  proferamus  nos,  ut  ipsi  pro  sua  autori- 
tate  nos  refutent,  atque  compescant  tanquam  filios  degeneres, 
ut  qui  ab  ecelesife  imitate  jam  diu  exciderimus.  Gratia 
Christo  Domino  nostro ;  dum  illi  mandato  obsistunt,  merito  30 
coercentur,  et  sua  causa  cadunt.    Itaque  stabilitur  apud  nos, 
per  omnia  regni  loca,  sincera  Christi  religio,  eadem  prorsus 
ratione,  qua  sub  Edvvardo  olim  nostro,  beatissima?  memorise, 
promulgata  erat.    Haec  pauca,  sed  certa,  visum  est  ad  te 
scribere,  quern  scio  nostra  solide  gaudere  gaudia,  ut  nobi<cum35 
gratias  Domino  Deo  nostro  agas,  qui  nos  in  ista  humiliatione 


11  D.  soil,  custode  sigilli  magni. 


CHAPTER  II.] 


at  Wormes. 


95 


et  cruce,  vere  paterna  sua  commiseratione  respexit  et  conso- 
latus  est.  Det  ipse  ut  tanta  et  incredibilia  ejus  beneficia  e 
mentibus  nostris  nunquam  elabantur.  Gratam  rem  f'ecerit 
tua  humanitas,  si  ista  D.  Jacobo  Oornicio,  medico,  et  Vespa- 

5siano  Fitich,  amicis  mcis  summis  communicare  dignetur. 

Jamjam  aggredimur  septa  papistica  disrumpei*e  atque  dis- 
sipare,  et  vineam  Domini  fclicibus  auspiciis  restaurare.  Jam 
sumus  in  opere ;  at  messis  midta,  opcrarii  pauci.  Rogemus 
Dominum,  ut  mittat  operarios  in  messem.     Hssc  paucula 

iohabeo  tibi  pro  officio  in  te  meo  impertiri.  Dominus  Jesus  te 
sospitet,  pietatemque  tuam  servet  augeatque  ad  ultimum  usque 
spiritus  halitum.    Londini  in  Anglia,  20  Maii,  1559. 

Tui  studiosissimus,  Rich.  Coxus. 


VII. 

A  letter  of  Jewell's  to  Peter  Martyr,  concerning  the  disputation 
15  with  the  papists  at  Westminster. 

Jo.  Juellus  ad  P.  Marty  rem. 
S.  P. 

De  illis  disputationibus  inter  nos,  et  episcopos,  quas  proxi- 
mis  Uteris  scripsi  indictas  fuisse  in  ante  calendas  Aprilis,  quid 

20  factum  sit,  paucis  accipe.  Sic  enim  visum  est  continuare 
orationcm  sine  procemio.  Primum  ergo,  ut  omnis  causa  jur- 
giorum  et  otiosae  contentionis  tolleretur,  senatus  decrevit,  ut 
omnia  utrinque  de  scripto  legcrentur,  et  ita  describerentur 
tempora,  ut  primo  die  assertiones  tantum  utrinque  muhe  pro- 

25ponerentur :  proximo  autem  conventu,  ut  nos  illis  respon- 
deremus,  et  illi  vicissim  nobis.  Pridie  ergo  kal.  April,  cum 
magna  expectatione,  majori  credo  frequentia,  convenissemus 
NVrcstmonasterii,  episcopi,  pro  sua  fide,  nec  scripti,  nec  picti 


96 


A  letter  of  Jewell's 


[documents. 


quicquam  attulerunt,  quod  dicerent,  se  non  satis  teraporis 
habuisse  ad  res  tantas  cogitandas  :  cum  tamen  habuissent 
plus  minus  decern  dies,  et  interea  copias  auxiliares  Oxonio  et 
Cantabrigia,  et  undique  ex  omnibus  angulis  contraxissent. 
Tamen  no  tot  viri  viderentur  frustra  convenisse,  D.  Coins ji 
subornatus  ab  aliis  venit  in  medium,  qui  de  prima  qusestione, 
hoc  est,  de  peregrina  lingua,  unus  omnium  nomine  peroraret. 
Ille  vero  cum  omnibus  nos  contumeliis  et  convitiis  indignis- 
sime  excepisset,  et  omnium  seditionum  authores  et  faces 
appellasset,  et  supplosione  pedum,  projectione  brachiorum,  10 
inflexione  laterum,  crepitu  digitorum,  rnodd  dejectione  modo 
sublatione   superciliorum,  (nosti    enim   hominis  vultum  et 
modestiam)  sese  omnes  in  partes  et  formas  convertisset,  hue 
postremo  evasit,  ut  diceret,  Angliam  ante  mille  trecentos 
annos  recepisse  evangelium ;  et  quibus,  inquit,  literis,  quibus  15 
annalibus,  quibus  monumentis  constare  potest,  preces  turn 
publicas  in  Anglia  habitas,  fuisse  Anglice.     Postea  cum  in 
illo  circulo  sese  satis  jamdiu  jactavisset,  adjecit  serio,  et  vero 
vultu,  atque  etiam  admonuit,  ut  omnes  hoc  tanquam  quiddam 
de  dictis  melioribus  diligenter  attenderent,  atque  annotarent,  20 
apostolos  ab  initio  ita  inter  sese  distribuisse  operas,  ut  alii 
orientis  ccclesias  instituerent,  alii  occidentis.    Itaque  Petrum 
et  Paulum,  in  Eomana  ecclesia,  qua}  totam  prope  Europam 
contincret,  omnia  Romano  sermone,  hoc  est,  Latine  docuisse ; 
reliquos  apostolos  in  oriente,  nullo  unquam  alio  sermone  usus  25 
fuisse,  nisi  Graco.    Tu  fortasse  ista  rides  :   atqui  ego  ne- 
minem  audivi  unquam,  qui  solenniiis  et  magistrates  in-aniret. 
Si  adfuisset  Julius  noster,  centies  exclainasset,  Poh !  horson  j 
knaoe.    Verum  ille,  inter  alia,  nihil  veritus  est,  mysteria  ipsa  I 
et  penetralia,  atque  adyta  prodere  religionis  sua3.    Non  enim  30 
dubitavit  graviter  et  serio  monere,  etiamsi  alia  omnia  maxime 
convenirent,  tamen  non  expedire,  ut  populus,  quid  in  sacris  \ 
ageretur,  intelligat.    Ignorantia  enim,  inquit,  mater  est  verae 
pietatis,  quam  ille  appellavit  devotionem.    O  mystica  sacra,  j 
atque  opertanea  bonse  deae  !  Quid  tu  me  putas  interim  de  35 
Cotta  pontifice  cogitivsse  I    Hoc  videlicet  illud  est,  in  spiritu 
et  veritate  adorare.    Mitto  alia.    Cum  ille  jam  calumniando, 
convitiando,  mentiendo  magnam  partem  illius  temporis,  quod 
nobis  ad  disputandum  datum  erat,  exemisset ;  nos  postremo 


H AFTER  II.] 


to  Peter  Martyr. 


97 


nostra  pronunciavimus  de  scripto,  ita  modeste,  ut  rem  tantum 
ipsam  diceremus,  nihil  autem  laaderemus  adversarium.  Post- 
remd  ita  dimissa  est  disputatio,  ut  vix  quisquam  esset  in 
toto  illo  conventu,  ne  comes  quidem  Salopiensis,  quin  victo- 
5  riam  illius  diei  adjudicaret  nobis.  Postea  inita  est  ratio,  ut 
proximo  die  lunse,  de  secunda  qusestione  eodem  modo  dicere- 
mus ;  utque  die  Mercurii,  nos  illorum  primi  diei  argumentis 
responderemus,  et  illi  vicissim  nostris. 

Die  lunse,  cum  frequens  multitudo  ex  omni  nobilitate  cupi- 

iodissima  audiendi  convenisset,  episcopi,  nescio  pudorene  su- 
perioris  diei,  an  desperatione  victoriae,  primum  tergiversari, 
habere  se  quod  dicerent  de  prima  qusestione,  nec  oportere 
rem  sic  abire.  Responsum  est  ii  senatu,  Si  quid  haberent, 
id  tertio  post  die,  prout  ab  initio  convenerat,  audiri  posse : 

15  nunc  hoc  potius  agerent,  neve  turbarent  ordinem.  Dejecti  de 
hoc  gradu  tamen  hue  evaserunt,  si  dicendum  omnino  sit,  nolle 
se  priores  dicere ;  se  enim  in  possessione  constitisse :  nos,  si 
quid  vellemus,  priori  loco  experiremur.  Magnam  enim  se 
facturos  injuriam  causae  suae,  si  paterentur,  nos  posteriores 

2odiscedere  cum  applausu  populi,  et  aculeos  orationis  nostrge 
recentes  in  auditorum  animis  relinquere.  Senatus  contra, 
Hanc  ab  initio  institutam  fuisse  rationem,  ut  illi,  quod  digni- 
tate  priores  essent,  priori  etiam  loco  dicerent ;  nec  earn  nunc 
mutari  posse.    Mirari  vero  se,  quid  hoc  sit  mysterii,  cum 

25  omnino  necesse  sit,  alterutros  priores  dicere ;  alioqui  enim 
nihil  posse  diei :  et  praesertim,  cum  Colus  in  primis  disputa- 
tionibus  etiam  injussus,  ultro  prior  ad  dicendum  prosiluerit. 
Postremo,  cum  altercationibus  magna  pars  temporis  extracta 
esset,  nec  episcopi  ullo  pacto  concedere  vellent  de  secundo 

30  loco,  ad  extremum  sine  disputatione  discessum  est.  Ea  vero 
res,  incredibile  dictu  est,  quantum  imminuerit  opinionem 
populi  de  episcopis:  omnes  enim  coeperunt  jam  suspicari, 
quod  nihil  dicere  voluissent,  ne  potuisse  quidem  illos  quic- 
quam  dicere.    Postero  die,  Vitus  Vintoniensis,  amicus  tuus, 

35  et  Vatsonus  Lincolniensis,  de  tarn  aperto  contemptu  et  con- 
tumacia,  damnati  sunt  ad  turrim :  ibi  nunc  castrametantur, 
et  ex  infirmis  praemissis  concludunt  fortiter.  Reliqui  jubentur 
quotidie  praestd  esse  in  aula,  et  expectare  quid  de  illis  senatus 
velit  decernere.    Habes  kvnv^iv  areXr]  et  pene  avevrevKToi' ; 

H 


98 


Dr.  Fechiam's  oration 


[documents. 


quam  tamen,  quo  melius  rem  omnem  intelligeres,  descripsi 
pluribus,  fortasse,  quam  oportuit.  Bene  vale,  mi  pater,  decus 
meum,  atque  etiam  animi  dimidium  mei.  Si  quid  est  apud 
vos  novarum  rerum  hoc  tempore,  id  malo  esse  proximarum 
literarum  argumentum.  Saluta  plurimum,  meo  nomine,  ve-5 
nerandum  ilium  virum,  et  mihi  in  Christo  dominum  colen- 
dissimum,  D.  Bullingerum,  D.  Gualterum,  D.  Simlerum, 
D.  Lavaterum,  D.  Wolphium,  D.  Gesnenim,  D.  Hallerum, 
D.  Frisium,  D.  Hermannum,  et  Julium  tuum  meumque. 
Nostri  omnes  te  salutant,  et  tibi  omnia  cupiunt.  Londini,  10 
6.  April.  1559.  Jo.  Juellus  tuus. 

Postscript' 

Istee  sunt  secundse,  quas  ad  te  scribo,  ex  quo  redii  in  Angliam. 

INSCRIPTIO. 
D.  Petro  Martyri,  professori  sacra  tkeo-  J5 
logics  in  ecclesia  Tigurina,  viro  cloctis- 
simo,  et  domino  suo  in  Christo  colen- 
dissimo.  Tiguri. 


VIII. 

The  oration  of  the  reverend  father  in  God  Mr.  Dr.  Feclnam, 
abbott  of  Westminster,  in  the  parliament-howse,  1559,  against  20 
the  bill  for  the  liturgy. 

Honourable  and  my  very  good  lordes  ;  having  at  this  pre- 
sent two  sundry  kindes  of  religion  here  propounded  and  set 
forthe  before  you,  and  your  honours  being  allready  in  pos- 
session of  tlVone  of  them,  and  your  fathers  before  you,  for  the  25 
space  of  14  hundrethe  yeres  past  here  in  this  realme,  lyke  as 
I  shall  hereafter  prove  unto  you ;  the  other  religion  is  here 
set  forth  in  a  booke  to  be  receyved  and  established  by 
th'aucthoritio  of  this  high  courte  of  parliament,  and  to  take 
his  effecte  here  in  this  realme  at  Mydsoruar  nexte  comvnge.  30 
And  you  beinge  (as  I  knowe  right  well)  dissirous  to  have  some 


chapter  ii.]        against  the  bill  for  the  liturgy. 


99 


perfect  and  sure  knowledge,  which  of  both  these  religions  is 
the  better,  and  most  worthy  to  be  establisshhed  here  in  this 
realme,  and  to  be  preferred  before  the  other ;  I  shall  for  my 
part,  and  for  the  discharge  of  my  dewtie,  first  unto  God, 
5  secondly  unto  our  soveraigne  lady  the  quene's  highness, 
thirdly  unto  your  honours,  and  to  the  whole  commons  of  this 
realme,  here  sette  forthe,  and  expresse  unto  you,  three  brief 
rules  and  lessons,  wherby  your  honours  shalbe  able  to  putte 
difference  betwixt  the  true  religion  of  God  and  the  counter- 

iofeyte,  and  therin  never  to  be  deceyved.  The  first  of  these 
three  rules  or  lessons  is,  that  in  this  your  search  and  tryall 
making,  your  honours  must  observe,  which  of  them  bothe 
hathe  ben  most  observed  in  the  churche  of  Christ  of  all  men, 
and  at  all  tymes  and  seasons,  and  in  all  places.    The  second, 

15  which  of  them  bothe  is  of  it  self  the  more  staid  religion,  and 
allwayes  forth  one  and  agreeable  with  it  self.  The  third  and 
last  rule  to  be  considered  of  your  wisdoms  is,  which  of  these 
religions  dothe  brede  the  more  humble  and  obedient  subjects, 
first  unto  God,  second  to  our  soveraigne  ladie  the  quene's 

20  highness,  and  all  superiour  powers. 

Concerninge  the  first  rule  and  lesson,  it  cannot  be  truly 
affirmed  or  yet  thought  of  any  man,  that  this  new  religion, 
here  nowe  to  be  sett  forthe  in  this  booke,  hathe  not  bene  ob- 
served in  Christ's  churche  of  all  Christian  men,  at  all  tymes 

25  and  in  all  places ;  when  the  religion  expressed  in  this  book 
hathe  ben  observed  only  here  in  this  realme,  and  that  for  a 
shorte  tyme,  as  not  muche  passing  the  space  of  two  yeres, 
and  that  in  king  Edward  the  6th  dayes  :  whereas  the  re- 
ligion, and  the  very  same  maner  of  servinge  and  honoringe 

30  of  Cod,  of  the  which  you  are  at  this  present  in  possession,  did 
begin  here  in  this  realme  1400  yeres  past  in  kinge  Lucius'.s 
dayefl,  the  first  Christian  kinge  here  in  this  realme  ;  by  whose 
humble  letters  sent  unto  the  pope  Eleutherius,  he  did  send 
into  this  realme  two  holye  monkes,  the  one  called  Damianus, 

35  and  th'other  Faganus :  and  they,  as  embassadors  sent  from 
the  sea  apostolike  of  Rome,  did  bringe  into  this  realme  so 
many  yeres  past  the  very  same  religion  wherof  we  are  now  in 
possession ;  and  that  in  the  Latin  tongc,  like  as  Gildas  the 
anoyent  historiographer  of  the  Brittan  stories  witnessethe  in 
h  2 


100 


Dr.  Fecknatn's  oration 


[documents. 


the  beginynge  and  prologue  of  his  booke.  And  the  same  re- 
ligion so  longe  ago  begune,  hath  been  observed  ever  sythence 
here  in  this  realme,  not  onely  of  th'inhabytaunce  therof,  but 
also  generally  of  all  Christian  men,  and  in  all  places  of  Chris- 
tendom, untill  the  late  daies  of  kinge  Edward  the  6th,  as  is  5 
aforesaid.  Wherby  it  appearethe  unto  all  men  that  lyst  to 
see,  howe  that  by  this  first  rule  and  lesson  the  auncyent  reli- 
gion and  manner  of  servinge  of  God  (wherof  we  are  allreddye 
in  possession)  is  the  very  true  and  perfect  religion,  and  of  God. 

Towchinge  the  second  rule  and  lesson  of  tryall  and  proba-  io 
tion,  whether  of  bothe  these  religions  is  the  better  and  most 
worthy  observation  here  in  this  realme,  is  this,  that  your 
honours  must  observe  which  of  them  bothe  is  the  more  stayed 
religion,  and  allwayes  forthe  one,  and  agreeable  with  it  self. 
And  that  this  new  religion,  here  now  to  be  set  forthe  in  this  15 
booke,  is  no  stayed  religion,  nor  allwayes  forth  one,  nor 
agreeable  with  it  self,  who  seeth  not ;  when  in  the  late  prac- 
tise therof  in  kinge  Edward  the  6th  dayes,  howe  changeable 
and  variable  was  it  unto  it  self?  Every  other  yere  havinge  a 
newe  booke  devysed  therof;  and  every  booke  beinge  sette2o 
furthe  (as  they  professed)  accordinge  to  the  sincere  word  of 
God,  never  an  one  of  them  did  in  all  pointes  agree  with  the 
other :  the  firste  booke  affirminge  the  seven  sacraments,  and 
the  reall  presence'  of  Christe's  body  in  the  holy  euchariste, 
the  other  denyinge  the  same ;  th'one  booke  did  admit  the  25 
reall  presence  of  Christe's  body  in  the  sacrament  to  be  re- 
ceyved  in  one  kinde,  with  kneeling  downe,  and  great  reve- 
rence, and  that  in  unleavned  bread ;  th'other  booke  would 
have  the  communyon  receyved  in  bothe  the  kindes,  and  that 
in  leaven  bread  sitting,  without  any  reverence,  but  only  to  the  30 
bodye  of  Christe  which  is  in  heaven.    And  the  thinge  most 
worthy  to  be  observid  of  your  honours  is,  howe  that  every 
booke  made  a  shewe  to  be  set  furthe  accordinge  to  the  syn- 
cere  word  of  God,  and  not  one  of  them  did  agree  with 
another.    And  what  great  marvell,  I  praye  you,  when  the  35 
awthors  and  devisers  of  the  same  bookes  coulde  not  agree 

'  This  is  utterly  false,  as  may  be  seen  in  that  first  book,  called  The  Order  of 
the  Communion,  in  bishop  Sparrow's  Collections.  Strype. 


chapter  ii.]        against  the  bill  for  the  liturgy. 


101 


amongest  themselves,  nor  yet  any  one  man  of  them  myght 
there  be  founde  that  did  longe  agree  with  himself?  And 
for  proofe  therof,  I  shall  firste  begyne  with  the  Germayne 
wryters,  the  cheffe  schoolemasters  and  instructors  of  our 
5  countreymen  in  all  these  novelties. 

I  do  read,  in  an  epistle  which  Philippe  Melancthon  did 
write  unto  one  Frederico  Miconio,  howe  that  one  Carolosta- 
dius  was  the  first  mover  and  begynner  of  this  late  sedition  in 
Germany,  towchinge  the  sacrament  of  th'altar,  and  the  denyal 

io  of  Chryst's  real  presence  in  the  same.  And  when  he  should 
come  to  interpret  those  wordes  of  our  Saviour  Chryste ; 
"  Accepit  panem,  benedixit,  dedit  discipulis  suis,  dicens, 
Accipite,  et  comedite,  hoc  est  corpus  meum,  quod  pro  vobis 
tradetur ;  Digito,"  inquit,  "  ille,  monstrabat  visibile  suum 

15  corpus."  By  which  interpretation  of  Carolostadius,  Chryste 
shoulde  with  the  one  hand  give  unto  his  disciples  bread  for 
to  eat,  and  with  the  other  hand  pointe  unto  his  visible  bodye 
that  was  ther  present,  and  say,  "  This  is  my  bodye,  which 
shall  be  betrayed  for  you."    Martyn  Luther,  muche  offended 

20  with  this  foolish  exposition,  made  by  Carolostadius,  of  these 
words  of  Chryste,  "  Hoc  est  corpus  meum,"  he  geveth  another 
sense;  and  saithe,  that  "Germanus  sensus  verborum  Christi " 
was  this,  "  Per  hunc  panem,  vel  cum  isto  pane,  en  !  do  vobis 
corpus  meum."  Zwinglius,  findinge  muche  faulte  with  this  in- 

25  terpretation  of  Martyn  Luther,  writeth,  that  Luther  therin 
was  deceyved  :  and  how  that  in  these  wordes  of  Chryst,  "  Hoc 
est  corpus  meum,"  this  verbe  substantyve  est  must  be  taken 
for  signijicat,  and  this  word  corpus,  "  quod  pro  vobis  tradetur," 
must  be  taken  pro  figura  corporis.   So  that  the  true  sense  of 

30  these  wordes  of  Chryst,  "  Hoc  est  corpus  meum,"  by  Zwin- 
glius's  supposal,  is,  "  Hoc  significat  corpus  meum,  vel  est 
figura  corporis  mei."  Peter  Martyr,  beinge  of  late  here  in 
this  realme,  in  his  booke  by  him  set  furthe,  of  the  disputation 
which  he  had  in  Oxenforde,  with  the  learned  students  ther, 

35  of  this  matter,  he  gevith  another  sense  of  these  wordes  of 
Chryst,  contrarye  to  all  the  reste,  and  ther  saythe,  "  Quod 
Christus  accipiens  panem  dixit,  '  Hoc  est  corpus  meum,1 
quasi  diceret,  corpus  meum  fide  perceptum  erit  vobis  pro 
pane,  vel  instar  panis."    Of  whose  sense  the  Englishe  is  this, 


102 


Dr.  Fecknams  oration  [documkrtb. 


that  Chryst  s  bodyc  received  by  faithe,  shall  be  unto  the  receivers 
as  bread,  or  instead  of  bread. 

But  here,  to  ceasse  any  further  to  speake  of  these  Ger- 
mayne  wryters,  I  shall  drawe  now  near  home,  as  unto  doctor 
Cranmer,  late  archbyshoppe  of  Canterburye  in  this  realme ;  5 
howe  contrary  was  he  unto  hymself  in  this  matter  !  When 
in  one  yeare  he  did  set  furthe  a  catechisme  in  the  Englishe 
tongue,  and  dedicated  the  same  book  to  kinge  Edward  the 
Sixth,  wherin  he  doth  most  constantly  amrine  and  defend  the 
real  presence  of  Chryst's  bodye  in  the  holie  euchariste ;  and  10 
very  shortely  after  he  did  set  furthe  another  booke,  wherin 
he  did  most  shamefullie  denye  the  same,  falsifinge  bothe  the 
Scriptures  and  doctors,  to  no  small  admiration  of  all  the 
learned  readers.  Dr.  Ridleye,  the  notablest  learned  of  that 
opinion  within  this  realme,  did  set  furthe  at  Paul's  Crosse  15 
the  real  presence  of  Chrysfs  body  in  the  sacrament,  with 
these  wordes,  which  I  heard  beynge  ther  present.  "  How 
that  the  Devil  did  beleve  that  the  Sonne  of  God  was  able  to 
make  of  stones  bread ;  and  we  Englishe  people,  which  do 
confess  that  Jesus  Chryst  was  the  very  Sonne  of  God,  j  et  20 
will  not  beleve  that  he  did  make  of  bread  his  verve  bodye, 
fleashe  and  blood.  Therefore  we  are  worse  than  the  Devil . 
seying  that  our  Saviour  Chryste,  by  expresse  wordes,  he  doth 
most  plainlie  affirme  the  same,  when  at  his  last  supper  he 
tooke  the  bread,  and  said  unto  his  disciples,  '  Take,  eat,  this  25 
is  my  bodye,  which  shall  be  geven  for  you.' "  And  shortely 
after,  the  said  doctor  Ridleye,  notwithstandinge  this  most 
plaine  and  open  speeche  at  Paul's  Crosse,  did  deny  the  same. 
And  in  the  last  book  that  doctor  Cranmer  and  his  complices 
did  set  furthe  of  the  communion,  in  kinge  Edward's  dayes,  30 
these  plaine  wordes  of  Chryst,  "  Hoc  est  corpus  meum,"  did 
so  encomber  them,  and  troubled  their  wittes,  that  they  did 
in  the  same  last  booke  leave  out  this  verbe  substantive  est* ; 
and  made  the  sense  of  Chrysfs  wordes  to  be  there  englished, 
"  Take,  eat  this  my  body,""  and  left  out  there  this  is  my  bodye ;  35 
which  thinge  beinge  espyed  by  others,  and  great  faulte  founds 
withal,  then  they  were  fainc  to  patche  uppe  the  matter  with 
a  little  piece  of  paper  clappid   over  the  foresaid  wordes, 

1  This  very  probably  was  no  more  but  an  error  of  the  printer.  Strype. 


chapter  ii.]        against  the  bill  for  the  liturgy. 


103 


wherin  was  writtyn  this  verbe  substantive  est.  The  dealinge 
thereof  beinge  so  uncertaine,  bothe  by  the  Germayne  and 
Englishe  writers,  and  one  of  them  against  another,  your 
honours  maye  be  well  assured,  that  this  religion,  which  by 
5  them  is  set  fourthe,  can  be  no  constant  nor  stayede  religion, 
and  therfore  of  your  honours  not  to  be  receyved ;  but  great 
wisdome  it  were  for  your  honours  to  refuse  the  same,  untyll 
you  shall  perceyve  more  better  agreement  amongest  the 
awthors  and  setters  furthe  thereof. 

10  Towchinge  the  thirde  and  laste  rule  of  tryall  makinge, 
and  puttinge  of  difference  between  religions,  it  is  to  be  con- 
sidered of  your  honours  which  of  them  bothe  dothe  brede 
the  more  obedyent,  humble,  and  better  subjects ;  firste  and 
cheffelye  unto  God ;  second  unto  our  soveregne  ladye  the 

15  quene's  highness,  and  to  all  other  superior  powers.  And  for 
some  tryall  and  probation  herof,  I  shall  dissier  your  honours 
to  consider  the  sudayne  mutation  of  the  subjects  of  this 
reahne,  sythence  the  deathe  of  good  quene  Marye,  onely 
caused  in  them  by  the  preachers  of  this  newe  religion :  when 

20  in  quene  Marye's  daies  your  honours  do  know  right  well, 
howe  the  people  of  this  reahne  did  live  in  an  order ;  and  wolde 
not  runne  before  lawes,  nor  openlye  disobey  the  quene's  high- 
ness's  proclamations.  There  was  no  spoyling  of  churches, 
plucking  downe  of  aultars,  and  most  blasphemously  tredinge 

25  of  sacrament  under  their  feet,  and  hanging  up  of  the  knave 
of  clubs  in  the  place  therof.  There  was  no  scotchinge  or 
cuttinge  of  the  faces,  legs  and  arms  of  the  crucifix  and  the 
images  of  Christ.  There  was  no  open  flesh  eatinge,  nor 
shambles  kepeinge,  in  Lent  and  daies  prohibitid.    The  sub- 

3ojects  of  this  reahne,  and  in  especial  the  nobilitye,  and  suche 
as  were  of  her  honourable  councell,  did  in  quene  Mary's  daies 
knowe  the  waye  unto  the  churches  and  chappels,  there  to 
begyne  their  daies  worke,  with  callinge  for  helpe  and  grace? 
by  humble  prayers,  and  servinge  of  God.   And  nowe,  sithence 

35  the  comynge  and  reigne  of  our  most  soveraigne  and  dear 
lady  quene  Elizabeth,  by  the  onely  preachers  and  scaffold 
players  of  this  newe  religion,  all  thinges  are  changed  and 
turned  upsidowne,  notwithstandinge  the  quene's  highness  most 
godly  proclamations  made  to  the  contrarye,  and  her  most 


104 


Dr.  Fecknams  oration  fyc.  [documents. 


vertuous  example  of  lyvinge,  sufficient  to  move  the  hearts  of 
all  obedyent  subjects  unto  the  due  service  and  honour  of 
God.  But  obedyence  is  gone,  humylitie  and  meekness  clean 
abolyshed,  vertuous  chastity  and  straight  livinge,  as  thoughe 
they  had  never  ben  heard  of  in  this  realme ;  all  degrees  and  5 
kindes  of  men  beynge  desirous  of  fleshely  and  carnall  lybertie, 
wherby  the  yong  springalls  and  children  are  degennerate  from 
their  naturall  fathers,  the  servants  contemptors  of  their  mas- 
ters commandments,  the  subjects  disobedyent  unto  God  and 
all  superior  powers.  Jo 

And  therfore,  honourable  and  my  very  good  lordes,  of  my 
parte  to  mynnyster  some  occasion  unto  your  honours  to  avoid 
and  expell  owte  of  this  realme  this  newe  religion,  whose  fruites 
are  already  so  manifestly  knowen  to  be,  as  I  have  repetid ; 
and  to  perswade  your  honours,  as  muche  as  in  me  lyethe,  to  15 
persevere  and  continue  the  same  religion,  wherof  you  are  in 
possession,  and  have  allredye  made  profession  of  the  same 
unto  God ;  I  shall  rehearse  unto  you  foure  things,  wherby 
the  holie  doctor  St.  Augustine  was  contynued  in  the  catho- 
licke  faith  and  religion  of  Christe,  which  he  had  receaved.  20 
and  woulde  by  no  means  change  nor  aulter  from  the  same. 
The  firste  of  these  four  things  was,  "  ipsa  authoritas  ecclesise 
Christi  miraculis  inchoata,  spe  nutrita,  charitate  aucta,  ve- 
tustate  firmata.'"  The  second  thing  was,  "  populi  Christiani 
consensus  et  unitas."  The  third  was,  "  perpetua  sacerdotum  25 
successio  in  sede  Petri."  The  fourthe  and  last  thing  was, 
"  ipsum  Catholici  nomcn/1  If  these  foure  thinges  did  cawse 
so  noble  and  learned  a  clarke  as  St.  Augustyn  was,  to  con- 
tinue in  his  professed  religion  of  Christe  without  all  chaunge 
and  alteration,  howe  much  then  ought  these  foure  pointes  to ; 
worke  the  like  effect  in  your  honours ;  and  not  to  forsake 
your  professed  religion  !  Firste,  becawse  it  hathe  the  auctho- 
ritie  of  Christe"s  churche.  Second,  it  hathe  the  consent  and 
agreement  of  all  Christian  people.  Third,  it  hathe  confirma- 
tion of  all  Peter's  successors  in  the  sea  apostolike.  Fourth,  35 
it  hathe  "  ipsum  Catholici  nomeii,"  and  in  all  times  and 
seasons  called  the  catholihe  religion  of  Christ.  Thus  bolde  I 
have  ben  to  trouble  your  honours  with  so  tedyouse  and  longe 
an  oration,  for  the  discharginge  (as  I  said  before)  of  my 


chapter  ii.]  Dr.  Scofs  oration  fyc. 


105 


dewtie,  first  unto  God,  second  unto  our  soveraigne  lady  the 
quene's  highness,  third  and  laste,  unto  your  honours,  and  all 
other  subjects  of  this  realme  :  most  humbly  beseeching  your 
honours  to  take  it  in  good  parte,  and  to  be  spoken  of  me  for 
5  th'onely  cawses  aforesaid,  and  for  none  other. 


IX. 

Another  oration  made  by  Dr.  Scot,  bishop  of  Chester,  in  the 
parliament  howse,  against  the  bill  of  the  liturgy. 

This  bill,  that  hathe  ben  here  read  now  the  third  tyme, 
dothe  appeare  unto  me  suche  one,  as  that  it  is  muche  to  be 

iolamentid,  that  it  shoulde  be  suffered  either  to  be  read,  yea,  or 
anye  eare  to  be  gevin  unto  it  of  Christian  men,  or  so  honour- 
ble  an  assemblye  as  this  is  :  for  it  dothe  not  only  call  in  ques- 
tion and  doubte  those  thinges  which  we  ought  to  reverence, 
without  any  doubt  movinge ;  but  maketh  fourther  earneste 

15  request  for  alteraunce,  yea,  for  the  clear  abolyshinge  of  the 
same.  And  that  this  maye  more  evydently  appear,  I  shall 
desire  your  lordships  to  consider,  that  our  religion,  as  it  was 
here  of  late  discretely,  godly,  and  learnedly  declared,  dothe 
consiste  partely  in  inward  things,  as  in  faithe,  hope,  and  cha- 

20  ritie ;  and  partely  in  outward  things,  as  in  common  prayers, 
and  the  holie  sacraments  uniformly  mynystred. 

Nowe  as  concernynge  these  outward  thinges,  this  bill  dothe 
clearly  in  very  dede  extinguishe  them,  settinge  in  there  places 
I  cannot  tell  what.    And  the  inward  it  dothe  also  so  shake, 

25  that  it  leavithe  them  very  bare  and  feble. 

For  firste,  by  this  bill,  Christian  charitie  is  taken  awaye, 
in  that  the  unitie  of  Christe's  churche  is  broken :  for  it  is 
said,  "  Nunquam  relinquunt  unitatem,  qui  non  prius  amittunt 
charitatem.11    And  St.  Paul  saythe,  that  charitye  is  "  vincu- 

30  him  perfectionis,11  the  bond  or  chayne  of  perfection,  wherewith 
we  be  knytte  and  joyned  together  in  one.  Which  bond 
beynge  loosed,  we  muste  nodes  fall  one  from  another,  in  divers 
parties  and  sects,  as  we  see  we  do  at  this  present.    And  as 


106 


Dr.ScoCs  oration 


[documents. 


towchinge  our  faythe,  it  is  evident  that  dyvers  of  the  articles 
and  mysteryes  therof  be  also  not  onlve  called  into  doubt,  but 
partely  openlye,  and  partely  obscurely;  and  yet  in  verve  dede, 
as  the  other,  flatlye  denyed.  Nowc  these  two,  I  mean  faithe 
and  charitie,  beinge  in  this  case,  hope  is  eyther  lefte  alone,  or  5 
else  presumption  sett  in  her  place  :  whereupon,  for  the  moste 
parte,  desperation  dothe  followe ;  from  the  which  I  praye  God 
preserve  all  men. 

Wherfore  these  matters  mentioned  in  this  bill,  wherin  our 
whole  religion  consistethe,  we  ought,  I  save,  to  reverence,  and  10 
not  to  call  into  question.     For  as  a  learned  man  wrytethe, 
"  Qiuc  patefacta  sunt  qusercre,  qua;  perfecta  sunt  retractare, 
et  quaj  definita  sunt  convellere,  quid  aliud  est,  quin  de  adeptis 
gratiam  non  referre  C  that  is  to  saye,  "  To  seke  after  the 
things  which  be  manifestly  opened,  to  call  back  or  retract  15 
things  made  perfect,  and  to  pulle  upp  againe  matters  defyned; 
what  other  thing  is  it,  then  not  to  geve  thankes  for  benyfits 
receaved  f    Lykewise  say  the  holie  Athanasius,  "  Quae  nunc 
a  tot  ac  talibus  episcopis  probata  sunt  ac  decreta,  clareque 
demonstr.ita,  supervacaneum  est  denuo  revocare  in  judicium. "  20 
"  It  is  a  superfluous  thinge,  say  the  Athanasius,  to  call  into 
judgment  againe  matters  which  have  ben  tried,  decreed,  and 
manyfestlye  declared  by  so  many  and  suche  bisshoppes,  (he 
meaneth,  as  were  at  the  councell  of  iVice.)    For  no  man  will 
denye,  saythe  he,  but  if  they  be  new  examyned  againe,  and  25 
of  new  judged,  and  after  that  examyned  againe  and  againe, 
this  curiositie  will  never  come  to  any  end."    And  as  it  is 
said  in  Ecclesiastica  Historia,  "  Si  quotidie  licebit  fidem  in 
qusestionem  vocare,  de  fide  nunquam  constabit :"    "  If  it 
shalbe  law  full  every  daye  to  call  our  faithe  in  question,  we  30 
shall  never  be  certeyne  of  our  faithe."    Nowe  if  that  Atha- 
nasius did  thinke,  that  no  man  ought  to  doubt  of  matters 
determyned  in  the  councell  of  Mice,  where  there  was  present 
three  hundred  and  eighteen  bisshoppes ;  howe  muche  less 
ought  wee  to  doubt  of  matters  determyned  and  practyssed35 
in  the  holie  catholikc  churche  of  Christe  by  three  hundrethe 
thowsande  bisshoppes,  and  how  manve  more  we  cannot  tell. 

And  as  for  the  certeyntie  of  our  faithe,  whereof  the  storye 
of  the  churche  dothc  speke,  it  is  a  thinge  of  all  other  most 


chapter  ii.]        against  the  bill  for  the  liturgy. 


107 


necessarye ;  and  if  it  shall  hango  uppon  an  acte  of  parlia- 
ment, we  have  but  a  weake  staff  to  leane  unto.  And  yet  I 
shall  dissire  your  lordeshippes  not  to  take  me  here  as  to 
speke  in  derogation  of  the  parliament,  which  I  knowledge  to 
5  be  of  great  strengthe  in  matters  whereunto  it  extendethe. 
But  for  matters  in  religion,  I  do  not  thinke  that  it  ought  to 
be  medelled  withall,  partely  for  the  certeintye  which  ought 
to  be  in  our  faithe  and  religion,  and  the  uncerteyntie  of  the 
statutes  and  actes  of  parliaments.    For  we  see,  that  often- 

xotymes  that  which  is  established  by  parliament  one  yere,  is 
abrogatid  the  next  yere  followinge,  and  the  contrarye  allowed. 
And  we  see  also  that  one  kinge  disallowitho  the  statutes 
made  under  the  other.  But  our  faithe  and  religion  ought  to 
be  most  certeyn,  and  one  in  all  tymes,  and  in  no  condition 

i5waveringe:  for,  as  St.  James  saithe,  "he  that  doubtethe,  or 
staggerithe  in  his  faithe,  is  like  the  waves  of  the  sea,  and 
shall  obteyne  nothinge  at  the  handes  of  God.'"  And  partelye 
for  that  the  parliament  consistethe  for  the  moste  parte  of 
noblemen  of  this  realme,  and  certeyn  of  the  commons,  beyinge 

2olaye  and  temporall  men:  which,  allthough  they  be  bothe  of 
good  wisdom  and  learninge,  yet  not  so  studied  nor  exercised 
in  the  scriptures,  and  the  holie  doctors  and  practysses  of  the 
churche,  as  to  be  competent  judges  in  suche  matters.  Neyther 
dothe  it  apperteine  to  their  vocation ;  yea,  and  that  by  yourc 

25  lordshippes  own  judgment ;  as  may  wclbe  gathered  of  one 
fact,  which  I  remember  was  donne  this  parliament  time, 
which  was  this :  There  was  a  nobleman's  sonne  arrested  and 
commytted  unto  warde;  which  matter,  beinge  opened  here 
unto  your  lordeshippes,  was  thought  to  be  an  injurye  to  this 

30  howse.  Whereuppon,  as  well  the  yonge  gentleman,  as  the 
officer  that  did  arrest  hym,  and  the  partie  by  whose  means 
he  was  arrested,  were  all  sent  for  ;  and  commandid  to  appeare 
here  before  your  lordshippes  :  which  was  donne  accordynglye. 
Yet  before  the  parties  were  suffered  to  come  into  the  howse, 

35  it  was  thought  expedyent  to  have  the  whole  matter  con- 
sidered, least  this  howse  shoulde  entcrmedelle  with  matters 
not  perteinyngc  unto  yt.  In  treatinge  wherof,  there  were 
found  three  pointes.  Firste,  there  was  a  debte,  and  that 
your  lordshippes  did  remytte  to  the  common  lawe.  The 


108  Dr.  Scot 8  oration  [documents. 

second  was  a  fraude,  which  was  referred  to  the  chauncerye, 
because  neyther  of  bothe  did  apparteyne  unto  this  courte. 
And  the  thirde  was  the  arrest,  and  commyttinge  to  ward  of 
the  said  gentleman,  wherin  this  howse  tooke  order.  Nowe  if 
that  by  your  lordshippes  own  judgments  the  parliament  hathe  5 
not  aucthoritie  to  meddell  with  matters  of  common  lawe, 
which  is  grounded  upon  common  reason,  neyther  with  the 
chauncery,  which  is  grounded  upon  considerance,  (which  two 
things  be  naturally  given  unto  man,)  then  muche  lesse  maye 
it  intermeddell  with  matters  of  faithe  and  religion,  farr  pass-  io 
inge  reason,  and  the  judgment  of  man,  suche  as  the  contents 
of  this  bill  be :  wherin  there  be  three  thinges  specyally  to  be 
consideryd  ;  that  is,  the  weyglrfiness  of  the  matter ;  the  dark- 
ness of  the  cawse,  and  the  dificvltle  in  tryinge  out  the  truthe ; 
and  thirdly,  the  daungcr  and  perill  which  dothe  ensue,  if  we  i& 
do  take  the  wronge  waye. 

As  concernynge  the  firste,  that  is,  the  weyghtiness  of  the 
matter  conteined  in  this  bill.  It  is  very  great :  for  it  is  no 
money  matter,  but  a  matter  of  inheritaunce ;  yea,  a  matter 
towchinge  liffe  and  deathe,  and  damnation  dependethe  upon  20 
it.  Here  is  it  set  before  us,  as  the  scripture  saithe,  lyfe  and 
deathe,  fier  and  water.  If  we  put  our  hand  into  th'one,  we 
shall  live ;  if  it  take  holde  of  th'other,  we  shall  die.  Nowe 
to  judge  these  matters  here  propounded,  and  discerne  which 
is  liffe  and  whiche  is  deathe,  which  is  fire  that  will  burne  us,  25 
and  which  is  water  that  will  refreshe  and  comforte  us,  is  a 
great  matter,  and  not  easely  perceaved  of  every  man.  More- 
over, there  is  another  great  matter  here  to  be  considered, 
and  that  is,  that  we  do  not  unadvisedly  condempne  our  fore- 
fathers and  their  doings,  and  justifie  our  selves  and  our  owne  30 
doings  ;  which  bothe  the  scripture  forbidithe.  This  we  knowe, 
that  this  doctrine  and  forme  of  religion,  which  this  bill  pro- 
poundethe  to  be  abolished  and  taken  awaye,  is  that  which 
our  forefathers  were  bom,  brought  uppe,  and  lived  in,  and 
have  professed  here  in  this  realme,  without  any  alteration  or  35 
chaunge,  by  the  space  of  900  yeres  and  more;  and  hathe 
also  ben  professed  and  practised  in  the  universall  churche  of 
Christe  synce  the  apostells  tyme.  And  that  which  we  goe 
about  to  establishe  and  place  for  it,  is  lately  brought  in. 


chapter  ii.]        against  the  bill  for  the  liturgy. 


109 


allowed  no  where,  nor  put  in  practise,  but  in  this  realme 
onely ;  and  that  but  a  small  tyme,  and  againste  the  myndes 
of  all  catholycke  men.  No  we  if  we  do  consider  but  the 
antiquitie  of  the  one,  and  the  newness  of  the  other,  we  have 
5  juste  occasion  to  have  the  one  in  estimation  for  the  longe 
continuance  therof,  unto  suche  tyme  as  we  see  evydent  cawse 
why  we  shoulde  revoke  it ;  and  to  suspect  the  other  as  never 
hearde  of  here  before,  unto  such  tyme  as  we  see  juste  cawse 
why  we  shoulde  receave  it,  seeynge  that  our  fathers  never 

10  heard  tell  of  it. 

But  nowe  I  do  call  to  remembraunce,  that  I  did  here 
yesterday  a  nobleman  in  this  howse  say,  makinge  an  answer 
unto  this  as  it  were  by  preoccupation,  that  our  fathers  lyved 
in  blyndness,  and  that  we  have  juste  occasion  to  lament  their 

isignoraunce ;  wherunto  me  thinkethe  it  may  be  answered,  that 
if  our  fathers  were  here,  and  heard  us  lament  their  doings,  it 
is  very  lyke  that  they  woulde  say  unto  us  as  our  Savyour 
Christe  said  unto  the  women  which  followed  hym  when  he 
went  to  his  death,  and  weeped  after  him,  "  Nolite  flere  super 

2onos,  sed  super  vos ;"  i.  e.  "  Weepe  not  over  us  for  our  blind- 
ness, but  weepe  over  your  selves"  for  your  own  presumption, 
in  takinge  upon  you  so  arrogantly  to  justifie  your  selves  and 
your  own  doings,  and  so  rashely  condemnynge  us  and  our 
doings.    Moreover,  Davyd  m  dothe  teache  us  a  lesson  cleare 

25  contrarye  to  this  nobleman's  sayings :  for  he  biddithe  us  in 
doubtfull  matters  go  to  our  fathers,  and  learne  the  truthe  of 
them,  in  these  wordes ;  "  Interroga  patrem  tuum,  et  annun- 
ciabit  tibi,  majores  tuos,  et  dicent  tibi  i"  i.  e.  "  Aske  of  thy 
father,  and  he  shall  declare  the  truthe  unto  thee,  and  of 

3othyne  auncestors,  and  they  will  tell  thee."  And  after,  in  the 
same  psalme,  "  Filii  qui  nascentur  et  exsurgent,  narrabunt 
filiis  suis,  ut  cognoscat  generatio  altera:"  i.  e.  "The  children 
which  shalbe  borne,  and  ryse  upp,  shall  tell  unto  their 
children,  that  it  may  be  knowen  from  one  generation  to 

35  another."  Davyd  here  willithe  us  to  learne  of  our  fathers, 
and  not  to  contempn  their  doings.  Wherefore  I  conclude, 
as  concernynge  this  parte,  that  this  bill,  conteyninge  in  it 

m  This  bishop  mistook  David  for  Moses.  For  the  words  are  in  Deuter.  xxxii.  7. 
Ps.  lxxviii.  6,  7.  Strype. 


110 


Dr.  Scofs  oration 


[doctmenth. 


matters  of  great  weight  and  importaunce,  it  is  to  be  deli- 
berated on  with  great  diligence  and  circumspection,  and 
exainyned,  tryed,  and  determined  by  men  of  great  learnynge, 
vertue,  and  experyence. 

And  as  this  matter  is  great,  and  therfore  not  to  be  passed  5 
over  hastely,  but  diligentlye  to  be  examyned,  so  is  it  darle, 
and  of  great  difficultie  to  be  so  playnlye  discussed,  as  that 
the  truthe  may  manyfestlye  appeare.    For  here  be,  as  I  have 
said,  two  bookes  of  religion  propounded ;  the  one  to  be 
abolished,  as  erroneous  and  wicked  ;  and  the  other  to  be  10 
establyshed,  as  godly,  and  consonant  to  scripture  ;  and  they 
be  both  concernynge  one  matter,  that  is,  the  trewe  admy- 
nystration  of  the  sacraments,  accordinge  to  the  institution  of 
our  Saviour  Christe.    In  the  which  admynystration  ther  be 
three  thinges  to  be  considered.    The  firste  is,  the  institution  15 
of  our  Savyour  Christe  for  the  matter  and  substaunce  of  the 
sacraments.    The  seconde,  the  ordynaunces  of  the  apostles 
for  the  forme  of  the  sacraments.    And  the  thirde  is,  the 
additions  of  the  holie  fathers  for  the  adornynge  and  per- 
fitynge  of  the  admynystratyon  of  the  said  sacraments.  "Which  20 
three  be  all  dulye,  as  we  see,  observed,  and  that  of  necessitie, 
in  this  booke  of  the  masse,  and  old  service,  as  all  men  do 
know,  which  understand  it.    The  other  booke,  which  is  so 
much  extolled,  dothe  ex  professo  take  away  two  of  these  three 
thinges,  and  in  very  dede  makethe  the  thirde  a  thinge  of  25 
nought.    For  firste,  as  concernynge  the  additions  of  the 
fathers,  as  in  the  masse,  Confiteor,  Misereatur,  Kirk  Eleeson, 
Sequentes  prcces,  Sanctus  Annus  Dei,  with  suche  other  thinges  : 
and  also  th'ordinaunces  of  the  apostles,  as  blessings,  cross- 
ings ;  and  in  the  admynystration  of  dyvers  of  the  sacraments,  30 
exsufflations,  exorcismes,  inunctions,  prayinge  towardes  the 
east,  invocation  of  saynts,  prayer  for  the  dead,  with  suche 
other;  this  booke  takethe  awaye,  eyther  in  parte,  or  else 
clearly,  as  things  not  allowable.    And  yet  dothe  the  fawters 
therof  contende,  that  it  is  most  perfitt  according  to  Christe's  35 
institution,  and  th'order  of  the  prymytyve  churche.    But  to 
let  tfrWdynaunces  of  th'apostles,  and  the  additions  of  the 
fathers  passe,  (which,  notwithstandinge,  we  ought  greatly  to 
esteem  and  reverence,)  lett  us  come  to  th'institution  of  our 


chapter  ii.]        against  the  bill  for  the  liturgy. 


Ill 


Savyour  Christe,  whcrof  they  taulke  so  muche,  and  examyne 
whether  of  those  two  bookes  come  nearest  unto  it.  And  to 
make  thinges  playne,  we  will  take  for  example  the  masse,  or, 
as  they  call  it,  the  supper  of  the  Lord ;  wherin  our  Savyour 
5  Christe  (as  the  holie  fathers  do  gather  upon  the  Scriptures) 
did  institute  three  things,  which  he  commanded  to  be  done 
in  remembraunce  of  his  deathe  and  passion  unto  his  comynge 
againe,  sayinge,  "  Hoc  facite,"  &c.  Do  ye  this :  wherof  the 
firste  is,  the  consecratinge  of  the  blessed  body  and  blood  of 

10  our  Saviour  Jesus  Christe.  The  seconde,  the  offeringe  up  of 
the  same  unto  God  the  Father.  And  the  thirde,  the  com- 
municatinge,  that  is,  the  eatinge  and  drinkinge  of  the  said 
blessed  body  and  blood  under  the  formes  of  bread  and  wyne. 
And  as  concerninge  the  firste  two,  St.  Chrysostom  saythe 

15  thus,  "  Volo  quiddam  edicere  plane  mirabile,  et  nolite  mirari 
neque  turbamini,"  &c.  "  I  will,"  saythe  St.  Chrysostom, 
"  declare  unto  you  in  very  dede  a  marvellous  thinge ;  but 
marvell  not  at  it,  nor  be  not  troubled.  But  what  is  this  ?  It 
is  the  holie  oblation,  whether  Peter  or  Paul,  or  a  preste  of 

20  any  desert,  do  offer,  it  is  the  verye  same  which  Christe  gave 
to  his  disciples,  and  which  prestes  do  make  or  consecrate  at 
this  tyme.  This  hathe  nothinge  lesse  then  that.  Whye  so  \ 
Bycawse  men  do  not  sanctyfie  this,  but  Christe,  which  did 
sanctyfie  that  before.    For  lyke  as  the  wordes  which  Christe 

25  did  speake,  be  the  very  same  which  the  prestes  do  nowe  pro- 
nounce, so  is  it  the  very  same  oblation.11  These  be  the 
wordes  of  St.  Chrysostome  ;  wherin  he  testifiethe  as  well  the 
oblation  and  sacrifice  of  the  body  and  blood  of  our  Savyour 
Christe,  offered  unto  God  the  Father  in  the  masse,  as  also 

50  the  consecratinge  of  the  same  by  the  preste :  which  two  be 
bothe  taken  away  by  this  booke,  as  the  awthors  therof  do 
willingly  acknowledge  ;  cryinge  owte  of  the  offering  of  Christe 
oftener  than  once,  notwithstandinge  that  all  the  holie  fathers 
do  teach  it,  manyfcstly  affirmynge  Christe  to  be  offered 

(5  daylye  after  an  unbloody  manner.  But  if  these  men  did 
understand  and  consider  what  dothe  ensue  and  followo  of 
this  their  affirmation,  I  thinke  they  wolde  leave  their  rash- 
ness, and  returne  to  the  truthe  againe.  For  if  it  be  trewe 
that  they  say,  that  there  is  no  externall  sacriiyce  in  the 


112 


Dr.  Scots  oration 


[documents. 


Newe  Testament,  then  dothe  it  follow,  that  there  is  no  priest- 
hood under  the  same,  whose  office  is,  saythe  St.  Paul,  "  to 
offer  up  gyfts  and  sacrifices  for  synne".'1  And  if  there  be  no 
priesthood,  then  is  there  no  religion  under  the  New  Testa- 
ment. And  if  we  have  no  religion,  then  be  we  "  sine  Deo  in  5 
hoc  mundo that  is,  we  he  without  God  in  this  worlde.  For 
one  of  these  dothe  necessarily  depend  and  followe  uppon  an 
other.  So  that  if  we  graunt  one  of  these,  we  graunt  all ;  and 
if  we  take  away  one,  we  take  away  all. 

Note  (I  beseeche  your  lordshippes)  th'end  of  these  men's  10 
doctryns,  that  is  to  sett  us  withowt  God.    And  the  lyke 
opynion  they  holde  towchinge  the  consecration :  having  no- 
thinge  in  their  mouthes  but  the  holie  communion,  which  after 
the  order  of  this  booke  is  holie  only  in  wordes,  and  not  in 
dede.    For  the  thinge  is  not  ther  which  shoulde  make  it  15 
holie :  I  mean  the  body  and  blood  of  Christe,  as  may  thus 
appeare,  it  may  justely  in  very  dede  be  callid  the  holie  commu- 
nion, if  it  be  mynystred  trewly,  and  accordingly  as  it  ought  to 
be :  for  then  we  receave  Christe's  holie  body  and  blood  into 
our  bodies,  and  be  joyned  in  one  with  hym,  lyke  two  pieces  20 
of  waxe,  whiche  beinge  molten  and  put  together,  be  made 
one.    Which  symylitude  St.  Cyryll  and  Chrysostom  do  use 
in  this  matter ;  and  St.  Paul  sayeth,  that  "  we  be  made  his 
bones  and  fleshe."    But  by  th' order  of  this  booke  this  is  not 
done  ;  for  Christens  bodye  is  not  there  in  very  dede  to  be  25 
receaved.    For  th'only  waye  wherby  it  is  present  is  by  conse- 
cration, which  this  booke  hathe  not  at  all 0 ;  neyther  doth 
it  observe  the  forme  prescribed  by  Christe,  nor  follow  the 
manner  of  the  churche.    The  evangelists  declare,  that  our 
Savyour  tooke  bread  into  his  handes,  and  did  blesse  it,  brake  3° 
it,  and  gave  it  to  his  disciples,  saying,  "  Take  and  eat,  this  is 
my  bodye  which  is  gyven  for  you :  do  this  in  remembraunce 
of  me."    By  these  wordes,  "  Do  this,"  we  be  commanded  to 
tayke  bread  into  our  handes,  to  blesse  it,  break  it,  and 
havinge  a  respecte  to  the  bread,  to  pronounce  the  wordes  35 
spoken  by  our  Savyour,  that  is,  '■  Hoc  est  corpus  meum." 

n  This  is  expressly  spoken  of  the  high  priests  of  the  Old  Testament.  Vid.  Heb.  v. 
0  This  is  notoriously  false,  the  prayer  of  consecration  being  evident  to  all  men's 
eves  that  consult  the  book.  Strype. 


CHAPTER  II. J 


against  the  bill  for  the  liturgy. 


113 


By  which  woi-des,  saythe  St.  Chrysostom,  the  bread  is  con- 
secratid.  Nowe  by  the  order  of  this  booke,  neyther  dothe 
the  preste  take  the  bread  in  his  handes,  blesse  it,  nor  breake 
it,  neyther  yet  hathe  any  regard  or  respect  to  the  bread, 
5  when  he  rehearsithe  the  wordes  of  Christe,  but  dothe  passe 
them  over  as  they  were  tellinge  a  tale,  or  rehearsinge  a 
storye.  Moreover,  wheras  by  the  myndes  of  good  wryters 
there  is  requyryd,  yea,  and  that  of  necessitie,  a  full  mynd  and 
intent  to  do  that  which  Christe  did,  that  is,  to  consecrate  his 

10  body  and  blood,  with  other  things  followinge :  wherfore  the 
churche  hathe  appoynted  in  the  masse  certeyne  prayers,  to 
be  said  by  the  prieste  before  the  consecration,  in  the  which 
these  wordes  be,  "  Ut  nobis  fiat  corpus  et  sanguis  Domini 
nostri  Jhesu  Christi that  is,  the  prayer  is  to  this  end,  that 

15  the  creatures  may  be  made  unto  us  the  body  and  blood  of 
our  Saviour  Jesus  Christe  :  here  is  declared  th'intent,  as  well 
of  the  churche,  as  also  of  the  prieste  which  sayeth  masse  :  but 
as  for  this  newe  booke,  there  is  no  such  thinge  mentyoned  in 
it,  that  dothe  eyther  declare  any  suche  intente,  eyther  make 

20  any  suche  requeste  unto  God,  but  rather  to  the  contrarye ; 
as  dothe  appeare  by  the  request  there  made  in  these  wordes, 
"  That  we  receavinge  these  thy  creatures  of  bread  and  wyne," 
&c.  which  wordes  declare  that  they  intende  no  consecration 
at  all.    And  then  let  them  glory  as  muche  as  they  will  in 

25  their  communion,  it  is  to  no  purpose,  seeynge  that  the  body 
of  Christe  is  not  there,  which,  as  I  have  said,  is  the  thinge 
that  should  be  communicated. 

Ther  did  yesterdaye  a  nobleman  in  this  howse  say,  that 
he  did  beleve  that  Christe  is  ther  receaved  in  the  comrau- 

3onyon  set  owt  in  this  booke  ;  and  beyng  asked  if  he  did 
worshippe  hym  ther,  he  said,  no,  nor  never  woulde,  so  longe 
as  he  lived.  Which  is  a  strange  opynyon,  that  Christe 
shoulde  be  any  where,  and  not  worshypped.  They  say,  they 
will  worshippe  hym  in  heaven,  but  not  in  the  sacrament : 

35  which  is  much  lyke  as  if  a  man  woulde  saye,  that  when 
th'emperor  syttethe  under  his  clothe  of  estate,  princely  ap- 
parelled, he  is  to  be  honoured ;  but  if  he  come  abroad  in  a 
freez  coat,  he  is  not  to  be  honoured ;  and  yet  he  is  all  one 
emperor  in  clothe  of  golde  under  his  clothe  of  estate,  and  in  a 


114 


Dr.  Scofs  oration 


[documents. 


freez  coat  abroad  in  the  street.  As  it  is  one  Christe  in 
heaven  in  the  forme  of  man,  and  in  the  sacrament  under  the 
formes  of  bread  and  wyne.  The  Scripture,  as  St.  Augustyne 
dothe  interprete  it,  dothe  commande  us  to  worshippe  the  body 
of  our  Savyour,  yea,  and  that  in  the  sacrament,  in  these  5 
wordes :  "  Adorate  scabellum  pedum  ejus,  quoniam  sanctum 
est :"  Worshippe  his  footstoole,for  it  is  holie.  Upon  the  which 
place  St.  Augustine  wrytethe  thus ;  "  Christe  tooke  fleshe  of 
the  blessed  Virgin  his  mother,  and  in  the  same  he  did  walke ; 
and  the  same  fleshe  he  gave  us  to  eat  unto  health ;  but  no  10 
man  will  eat  that  fleshe,  except  he  worshippe  it  before.  So 
is  it  found  owte  howe  we  shall  worshippe  his  footstoole,  &c. 
we  shall  not  onely  not  synne  in  worshippinge,  but  we  shall 
synne  in  not  worshippinge."  Thus  far  St.  Augustine :  but  as 
concernynge  this  matter,  if  we  woulde  consider  all  things  15 
well,  we  shall  see  the  provision  of  God  marvellous  in  it.  For 
he  providithe  so,  that  the  verye  heretickes,  and  enymyes  of 
the  truthe,  be  compellyd  to  confesse  the  truthe  in  this  be- 
halfe.  For  the  Lutherians  vvritinge  against  the  Zwinglians 
do  prove,  that  the  true  naturall  body  of  our  Savyour  Christe  20 
is  in  the  sacrament.  And  the  Zwinglians  against  the  Lu- 
therians do  prove,  that  then  it  must  nedes  be  worshipped  ther. 
And  thus  in  their  contention  dothe  the  truthe  burst  out, 
whether  they  will  or  no.  Wherfore,  in  myne  opynion  of 
these  two  errors,  the  fonder  is  to  say,  that  Christe  is  in  the  2,5 
sacrament,  and  yet  not  to  be  worshipped,  than  to  say  he  is 
not  ther  at  all.  For  eyther  they  do  thinke,  that  eyther  he  is 
ther  but  in  an  imagynation  or  fancye,  and  so  not  in  very 
dede  ;  or  else  they  be  Nestorians,  and  thinke  that  ther  is  his 
bodye  onely,  and  not  his  dyvinitie  :  which  be  bothe  devellishe3o 
and  wicked. 

Nowe,  my  lordes,  consider,  I  beseche  you,  the  matters  here 
in  varyaunce ;  whether  your  lordeshippes  be  able  to  discusse 
them  accordinge  to  learnynge,  so  as  the  truthe  may  appear, 
or  no  :  that  is,  whether  the  body  of  Christe  be  by  this  newe 
booke  consecrated,  offered,  adored,  and  truly  communicated, 
or  no ;  and  whether  these  things  be  required  necessarily  by 
th'institution  of  our  Saviour  Christe,  or  no ;  and  whether 
booke  goeth  nearer  the  truthe.    These  matters,  my  lordes. 


CHAPTER  II.] 


against  the  hill  for  the  liturgy. 


IIS 


be  (as  I  have  said)  weightie  and  darke,  and  not  easye  to  be 
discussed :  and  lykewise  your  lordshippes  may  thinke  of  the 
rest  of  the  sacraments,  which  be  eyther  clearly  taken  awaye, 
or  else  mangled,  after  the  same  sorte  by  this  newe  booke. 
5  The  third  thinge  here  to  be  considered,  is,  the  great 
daunger  and  peryll  that  dothe  hange  over  your  heades,  if  you 
do  take  upon  you  to  be  judges  in  these  matters,  and  judge 
wronge ;  bringinge  bothe  your  selfes  and  others  from  tho 
truthe  unto  untruthe,  from  the  highwayes  unto  bypathes. 

io  It  is  daungerous  enoughe,  our  Lord  knowethe,  for  man 
hymself  to  erre,  but  it  is  more  daungerous,  not  onely  to  erre 
hymself,  but  also  to  lead  other  men  into  error.  It  is  sayd 
in  the  Scripture  of  the  kinge  Hieroboam,  to  aggravate  his 
offences,  that  "  peccavit,  et  peccare  fecit  Israel     i.  e.  he  did 

i^synne  hymself,  and  cawsed  Israeli  to  synne.  Take  heed,  my 
lordes,  that  the  like  be  not  said  by  you ;  if  you  passe  this  bill, 
you  shall  not  onely,  in  my  judgement,  erre  your  selves,  but  ye 
also  shalbe  the  awthors  and  cawsers  that  the  whole  realme 
shall  erre  after  you.     For  the  which  you  shall  make  an 

2oaocompte  before  God. 

Those  that  have  read  storyes,  and  knowe  the  disoourse  and 
order  of  the  ohurche,  discussinge  of  controversies  in  matters 
of  religion,  can  testifie,  that  they  have  been  discussed  and 
determyned  in  all  times  by  the  clergye  onely,  and  never  by 

25  the  temporaltie.  The  herysie  of  Arius,  which  troubled  the 
churche  in  the  tyme  of  the  emperor  Constantyne  the  Great, 
was  condempned  in  the  councell  of  Nice.  The  heresye  of 
Eutyches  in  the  councell  of  Chalcedone  under  Martin ;  the 
heresye  of  Macedonius  in  the  firste  councell  of  Constantyno- 

30  pie,  in  the  tyme  of  Theodosius ;  the  heresye  of  Nestorius  in 
the  Ephesin  councell,  in  the  time  of  Theodosius  the  younger. 
And  yet  did  never  none  of  these  good  emperors  assemble 
their  nobilitie  and  commons,  for  the  discussing  and  deter- 
mynynge  of  these  controversies ;  neyther  asked  their  myndes 

35  in  them,  or  went  by  number  of  voices  or  polles,  to  determyne 
the  truthe,  as  is  done  here  in  this  realme  at  this  tyme.  We 
may  come  lower,  to  the  third  councell  of  Tolletane  in  Spayne, 
in  the  tyme  of  Ricaredus,  beinge  ther;  and  to  the  councell 
in  Fraunce,  about  800  yeres  ago,  in  the  tyme  of  Carohis 
I  2 


116 


Dr.  Scofs  oration 


[documents. 


Magnus;  which  bothe,  followinge  th'order  of  the  churche, 
by  licence  had  of  the  pope,  did  procure  the  clergie  of  their 
reahnes  to  be  gathered  and  assembled,  for  reformynge  of 
certeyne  errors  and  enormyties  within  their  said  reahnes, 
wherunto  they  never  callyd  their  nobilitie  nor  commons ;  5 
neyther  did  any  of  them  take  upon  themselves  eyther  to 
reason  and  dispute,  in  discussinge  of  the  controversies; 
neyther  to  determyne  them  being  discussed ;  but  left  the 
whole  to  the  discussing  and  determining  of  the  clergy.  And 
no  mervaill,  if  these  with  all  other  catholick  princes  used  10 
this  trade.  For  the  emperors  that  were  hereticks  did  never 
reserve  any  such  matter  to  the  judgment  of  temporall  men, 
as  may  appear  to  them  that  read  the  stories  of  Constantius, 
Valens,  &c.  who  procured  divers  assemblies,  but  always  of 
the  clergy,  for  the  stablishing  of  Anus's  doctryn  :  and  of  15 
Zeno  th'emperor,  which  did  the  lyke  for  Eutyches  doctryne, 
with  many  other  of  that  sorte.  Yea,  yt  dothe  appeare  in  the 
Actes  of  the  Apostles,  that  an  infidell  wolde  take  no  such 
matter  upon  hym.  The  storye  is  this :  St.  Paul  havinge 
continued  at  Oorynthe  one  year  and  an  halfe  in  preachinge  20 
of  the  gospell,  certeyn  wycked  persons  did  aryse  against  hym, 
and  brought  hym  before  their  vice-consul,  callyd  Grallio, 
layinge  unto  his  charge,  that  he  tawght  the  people  to  wor- 
shippe  God  contrary  to  their  law.  Unto  whom  the  vice- 
consul  answered  thus  :  "  Si  quidem  esset  iniquum  aliquid  aut  25 
facinus  pessimum,  o  vos  Judaei,  recte  vos  sustinerem  ;  si  vero 
qusestiones  sint  de  verbo  et  nominibus  legis  vestrse,  vosipsi 
videritis;  judex  horum  ego  nolo  esse:"  i.  e.  If  that  this  man, 
saithe  Gallio,  had  committed  any  wycked  acte  or  cursed  cryme, 
0  yee  Jewes,  I  myght  justely  have  heard  you :  but  and  if  it  be 30 
concernynge  questions  and  doubtes  of  tlie  icordes  and  matters  of 
your  lawe,  that  is  to  saye,  if  it  be  towchinge  your  religion, 
/  will  not  be  judge  in  those  matters.  Marke,  my  lordes,  this 
short  discourse,  I  beseech  your  lordshippes,  and  yee  shall 
perceave,  that  all  catholike  princes,  heryticke  princes,  yea.  35 
and  infidells,  have  from  tyme  to  tyme  refused  to  take  that 
upon  them,  that  your  lordshippes  go  about  and  chalenge 
to  do. 

But  nowe,  because  I  have  been  longe.  I  will  make  an  end 


chapter  ii.]        against  the  bill  for  the  liturgy. 


117 


of  this  matter  with  the  sayings  of  two  noble  emperors  in  the 
lyke  affaires.  The  first  is  Theodosius,  which  sayd  thus ; 
"  Illicitum  est  eniin  qui  non  sit  ex  ordine  sanctorum  episco- 
porum  ecclesiasticis  se  immiscere  tractatibus :"  i.  e.  It  is  not 
5  lawfully  sayeth  he,  for  hym  that  is  not  of  the  order  of  the  holie 
busshoppes  to  entermedell  with  tKintreatinge  of  ecclesiasticall 
matters.  Lykewise  sayd  Valentinianus  th'emperor  (beinge 
desired  to  assemble  certeyne  busshoppes  together,  for  exa- 
mynynge  of  a  matter  of  doctryn)  in  this  wise ;  "  Mihi  qui  in 

iosorte  sum  plebis,  fas  non  est  talia  curiosius  scrutari :  sacer- 
dotes,  quibus  ista  curse  sunt,  inter  seipsos  quocunque  loco 
voluerint  conveniant i.  e.  It  is  not  lawfull  for  me,  quoth 
th'emperor,  beynge  one  of  the  lay  people,  to  searche  owte  suche 
matters  curyously ;  but  let  the  prestes,  unto  whom  the  charge  of 

15  these  things  dothe  apparteyne,  meet  together  in  what  place  soever 
they  will.  He  meaneth  for  the  discoursinge  therof.  But  to 
conclude;  and  if  these  emperors  had  not  to  do  with  suche 
matters,  howe  shoulde  your  lordshippes  have  to  do  with  all  ? 
And  thus  desiringe  your  good  lordshippes  to  consider,  and 

20  take  in  good  parte,  these  fewe  thinges  that  I  have  spoken,  I 
make  an  end. 


X. 

An  extract  out  of  the  Journal  of  the  lower  house  of  convocation. 

Acta  in  inferiori  domo  convocationis,  die  sabbati  decimo 
tertio  die  Februarii,  anno  1562. 

25  Dicto  die  sabbati  decimo  tertio  die  Februarii,  in  inferiori 
domo  convocationis  cleri  provincise  Cant1  post  meridiem  hora 
constituta  convenerunt  frequentes  dominus  proloquutor  cum 
caet.  infra  nominatis  ubi  post  divini  Numinis  implorationem 
legebantur  quidem  articuli  approbandi  vel  reprobandi  a  ccetu 

30  quorum  articulorum  tenor  talis  est. 


118 


Extract  from  the  journal  [doclmexts. 


1.  That  all  the  Sundays  of  the  year,  and  principal  feasts  of 
Christ,  be  kept  holy-days,  and  other  holy-days  to  be 
abrogate. 

2.  That  in  all  parish  churches,  the  minister  in  common- 
prayer  turn  his  face  towards  the  people,  and  there  dis-  5 
tinctly  read  the  divine  service  appointed,  where  all  the 
people  assembled  may  hear  and  be  edified. 

3.  That  in  ministring  the  sacrament  of  baptisme,  the  cere- 
monie  of  making  of  the  crosse  in  the  child's  forehead 
may  be  omitted,  as  tending  to  superstition.  io 

4.  That  for  as  much  as  divers  communicants  are  not  hable 
to  kneel  during  the  time  of  the  communion,  for  age, 
sicknes,  and  sundry  other  infirmities ;  and  some  also 
superstitiously  both  kneel  and  knock ;  that  the  order  of 
kneeling  may  be  left  to  the  discretion  of  the  ordinarie,  15 
within  his  jurisdiction. 

5.  That  it  be  sufficient  for  the  minister,  in  time  of  say- 
ing of  divine  service,  and  ministring  of  the  sacraments, 
to  use  a  surplice :  and  that  no  minister  say  service,  or 
minister  the  sacraments,  but  in  a  comely  garment  or  20 
habit. 

6.  That  the  use  of  organs  be  removed. 

Unde  orta  fuit  superiorum  proband'  vel  l^pi-oband"  discep- 
tatio,  multis  affirmantibus  eosdem  a  se  probari,  ac  mult  is 
affirmantibus  illos  a  se  non  probari ;  multisque  aliis  volenti-  25 
bus,  ut  eorum  probatio,  vel  reprobatio,  referatur  ad  reve- 
rendissimos  dominos,  archiepiscopum  et  praelatos ;  plurimis 
item  protestantibus,  se  nolle  ullo  modo  consentire,  ut  aliqua 
contenta  in  his  articulis  approbentur ;  quatenus  ulla  ex  parte  ' 
dissentiant  libro  divini  et  communis  servicii,  jam  authoritate  30 
senatusconsulti  publice  in  hoc  regno  suscepto ;  neque  velle,  ut 
aliqua  immutatio  fiat  contra  ordines,  regulas,  ritus  ac  caeteras 
dispositiones  in  eo  libro  contentas. 

Tandem  inceptse  fuerunt  publicse  disputationes  fieri  a  non- 
nullis  doctis  viris  ejusdem  domus,  super  approbatione,  vel 
reprobatione  dicti  quarti  articuli :  ac  tandem  placuit  disces- 
sionem,  sive  divisionem  fieri  votorum,  sive  suffragiorum  sin- 
gulorum ;  quse  mox  subsecuta  fuit  :  atque  numeratis  perso- 
nis  pro  parte  articulos  approbante.  fuerunt  personse  43 ;  pro 


chapter  ii.]      of  the  lower  house  of  convocation. 


119 


parte  vero  illos  non  approbante,  neque  aliquam  immutatio- 
nem  contra  dictum  librum  publici  servicii  jam  suscepti  fieri 
petente,  fuerunt  personfe  35. 

Ac   deinde,  recitatis   singulorum  votis,   sive  suffragiis, 
Sprompta  sunt  quemadmodum  in  sequenti  folio  liquet  et  ap- 
paret. 


DISPUTATORES. 


Decanus  Wygorn\ 
Mr.  Byckley. 
io  Archid1  Covent1. 
Mr.  Nebynson. 
Mr.  Pullen. 
Mr.  Cotterell. 
Mr.  Joh.  Waker. 


Mr.  Laur.  Neuell. 
Mr.  Talphill. 
Mr.  Crowley. 
Mr.  Tremain. 
Mr.  Hewet. 
Decanus  Eliens\ 


IS  Pro 


articulos  prcedictos  approbante,  fuerunt 
subscripti ;  viz. 


D.  Proloquutor,  decanus  S. 
Pauli  

Mr.  Leaver   

20  Decan'  Heref.   

Mr.  Soreby   

Mr.  Bradbriger   

Mr.  Peder  

Mr.  Watte    3 

25  Decan1  Lychef.  

Mr.  Spenser  

Mr.  Beysley  

Mr.  Nebinson   

Mr.  Bowier   

30  Mr.  Ebden   

Mr.  Longlonde  

Mr.  Tho.  Lancaster   

Mr.  Ed.  Weston    2 

Mr.  Wysdon  

35  Mr.  Sail    2 


Mr.  Joh.  Walker   2 

Mr.  Becon   

Mr.  Proctor   2 

Mr.  Cockerell  

Mr.  Todd,  archid1  Bed   2 

Mr.  Crouley  

Mr.  HyU   

Decan'  Oxon  

Mr.  Savage   

Mr.  Pullan  

Mr.  Wilson   

Mr.  Burton    2 

Mr.  Heamond   

Mr.  Weyborn   

Mr.  Day   

Mr.  Rever   

Mr.  Roberts   5 

Mr.  Calphill   3 

Mr.  Godwyn   2 


120                  Extract  from  the  journal  $c.  [documjskth. 

Mr.  Pratt   Mr.  Kemper  

Mr.  Trenun                         2  Mr.  Ronayer  

Mr.  Leaton    Mr.  Abis   

Persons  43.  Voices  58  a. 

5  Pro  parte  articulos  non  approbante,  ac  protestante  ut  supra, 
sunt  subscripti  ;  viz. 

Decan'  West                       2  Mr.  Cheston  

Mr.  Coterell                       4  Mr.  Chanddelor   

Mr.  Latymer                       3  Mr.  Bonder   

io  Decan'  Elien   Mr.  Just.  Lancaster  

Mr.  Heuwette                     3  Mr.  Pondde  

Mr.  Eic.  Walker                 2  Mr.  Constantyne  

Mr.  Warner   Mr.  Calberley  

Mr.  Tho.  Whyte    Mr.  Nich.  Smith   

15  Mr.  Knouall                       2  Mr.  Watson  

Mr.  Jo.  Prise   Mr.  Walter  Jones   3 

Mr.  Bolte                           2  Mr.  Garth   3 

Mr.  Hughes                       3  Mr.  Turnebull  

Mr.  Brigewater                   2  Mr.  Robynson   

20  Mr.  Lougher                      3  Mr.  Bell   

Mr.  Pierson   Mr.  Ithel   

Mr.  Merick    Mr.  Byckley  

Mr.  Luson   Mr.  Hugh  Morgan    3 

Mr.  Greensell   3 

25                         Persons  35.  Voices  59. 


a  This  is  the  correct  number,  although  the  figures,  as  given  above,  would  re- 
quire that  it  should  be  59.    The  error,  wherever  it  is,  has  been  copied  from  Bur- 
net, (Hist.  Ref.  vol.  iii.  p.  ii.  p.  419.)    The  items  are  given  differently  by  Strype, 
(Ann.  vol.  i.  p.  i.  p.  504)  but  are  not  more  to  be  relied  upon.    A  search  has  been 
30  made  for  the  original  paper  in  the  Petyt  collection,  but  without  success. 


CHAPTER  III. 


The  revision  of  the  liturgy  in  the  reign  of  James  I. 


HHHE  progress  that  was  made  by  puritanism  during 
-L  the  reign  of  queen  Elizabeth  must  be  understood, 
5 before  we  can  judge  of  the  real  condition  of  the  dis- 
pute, as  it  affected  the  liturgy,  when  James  I.  suc- 
ceeded to  the  throne  of  England.  In  that,  as  in  every 
other  case  of  party  strife,  many  different  motives  were 
made  to  bear  upon  the  dispute  which  had  no  natural 

io connection  with  it :  as  the  wind,  from  whatever  quarter 
it  may  come,  never  blows  across  a  glen,  but  always 
either  up  it  or  down  it.  The  doctrinal  puritans,  and 
those  who,  from  whatever  cause,  took  part  with  them 
on  the  ground  of  conscience,  inherited  all  the  antipathy 

15  of  their  predecessors  to  the  cross  and  the  surplice,  but 
looked  upon  them  no  longer  as  badges  and  tokens 
of  Romanism.  They  were  now  the  outward  signs  of 
an  episcopal  church  in  subjection  to  state  authority, 
and  in  this  light  were  held  in  still  greater  abhorrence, 

20  as  offending  more  directly  against  original  principles. 
It  was  maintained  that  in  submitting  to  such  a  system 
of  church  government  a  man  must  make  the  dictates 
of  his  conscience  subordinate  to  mere  rules  of  pru- 
dence, and  place  his  religious  convictions  at  the  mercy 


122 


The  revision  of  the  liturgy 


[narrative. 


of  a  human  tribunal.  And  such  were  the  avowed  ob- 
jections of  persons  who,  from  the  energy  of  their  cha- 
racter, the  sincerity  of  their  purpose,  and  the  loftiness 
of  their  pretensions,  obtained  some  consideration  for 
the  cause  of  puritanism,  and  formed  a  centre  that  at- .5 
tracted  and  united  with  it  various  classes  of  auxiliaries, 
some  contributing  to  its  strength,  others  productive 
only  of  discord,  but  all  willing  to  take  part  in  the  war- 
fare, and  to  join  in  one  common  attack  upon  the  church 
established.  The  sentiments  that  drew  to  them  so  10 
many  supporters  may  be  expressed  in  the  words  of  a 
petition  presented  by  a  body  of  puritans  to  the  privy 
council  in  the  year  1592a.  "  Upon  a  careful  exami- 
nation of  the  holy  Scriptures,  we  find  the  English 
hierarchy  to  be  dissonant  from  Christ's  institution  and  15 
to  be  derived  from  antichrist,  being  the  same  the  pope 
left  in  this  land,  and  to  which  we  dare  not  subject 
ourselves. — We  further  find  that  God  has  commanded 
all  that  believe  the  gospel  to  walk  in  that  holy  faith 
and  order  which  he  has  appointed  in  his  church  :  20 
wherefore,  in  the  reverend  fear  of  his  name  we  have 
joined  ourselves  together,  and  subjected  our  souls  and 
bodies  to  those  laws  and  ordinances,  and  have  chosen 
to  ourselves  such  a  ministry  of  pastor,  teacher,  elders, 
and  deacons,  as  Christ  has  given  to  his  church  on  earth  25 
to  the  world's  end ;  hoping  for  the  promised  assistance 
of  his  grace  in  our  attendance  upon  him,  notwithstand- 
ing any  prohibition  of  men,  or  what  by  men  can  be 
done  unto  us." 

Sentiments  of  this  description,  maintained,  however  30 
erroneously,  on  a  sense  of  religious  duty,  could  not  be 
extinguished  by  temporal  punishments,  and  might  pos- 
sibly encourage  some  degree  of  sympathy,  if  the  treat- 
aNeal's  Hist,  of  the  Purit.  vol.  i.  p.  348. 


CHAPTER  III.] 


in  tlie  reign'of  James  I. 


merit  they  met  with  should  be  considered  as  a  perse- 
cution. And  such  was  actually  the  case  under  the 
impression  that  prevailed  respecting  the  court  of  high 
commission,  and  the  arbitrary  methods  it  adopted  in 

5  its  examinations  and  penalties.  It  administered  the 
oath  "ex  officio,  "and  compelled  persons  to  bear  evi- 
dence against  themselves,  inflicting  fines  and  imprison- 
ment in  case  of  disobedience ;  practices  these,  which 
could  not  be  maintained  on  general  principles  of  jus- 

iotice,  and  were  soon  afterwards  pronounced  to  be  in 
violation  of  law.  Hence  arose  a  large  party  of  auxi- 
liaries, who  aided  the  puritans  from  feelings  of  human- 
ity, and  were  most  of  them  too  respectable,  both  in 
station  and  in  conduct,  to  be  treated  with  indifference. 

15  But  a  more  numerous  and  more  dangerous  body  of 
supporters  was  found  in  that  mixed  and  discordant 
multitude  of  persons  who,  as  at  all  periods,  so  espe- 
cially at  that,  were  dissatisfied  with  the  existing  go- 
vernment.   Adventurers  of  every  class,  those  who,  from 

20  depraved  habits  or  their  natural  temperament,  could 
not  live  in  a  state  of  quietude,  and  those  who,  as  was 
peculiarly  the  case  at  that  period,  were  willing  to  enter 
into  honest  occupations,  but  unable  to  find  them ;  all 
these,  together  with  Romanists,  who  could  pay  no  alle- 

25giance  to  a  person  excommunicated,  and  anabaptists, 
who  considered  all  laws  as  of  the  nature  of  tyranny, 
formed  a  mass  of  energy  incapable  of  acting  in  concert 
for  the  promotion  of  any  good  purpose,  but  most  power- 
ful in  the  way  of  mischief.    The  case  may  be  illustrat- 

30  ed  by  that  strange  conspiracy  of  the  year  1603,  in 
which  men  of  lawless  habits  and  desperate  fortunes 
were  combined  with  Romish  priests  and  intriguing  no- 
bles, with  lord  Cobham,  who  was  a  mere  instrument  in 
the  hands  of  others,  with  lord  Gray,  a  zealous  and 


124 


The  revision  of  the  liturgy 


[narrative. 


determined  puritan,  and  sir  Walter  Raleigh,  a  soldier 
equally  intrepid  and  unscrupulous. 

It  was  not  thought  possible,  at  that  period,  that 
such  an  assemblage  of  the  elements  of  disorder  could 
be  treated  with  any  forbearance  or  discrimination.  5 
They  were  all  included  under  the  charge  of  sedition  or 
treason,  and  punished  as  if  their  offences  were  com- 
mitted merely  against  the  state.    But  there  was  still 
another  class  of  puritans,  who,  though  frequently  con- 
founded with  state  offenders,  disowned  any  participa- 10 
tion  in  their  projects,  and  were  regarded  by  many 
persons  in  high  station  with  much  compassion  and 
respect.     They  were  those  nonconformist  ministers 
who,  with  more  of  zeal  than  of  judgment,  thought  it 
their  duty  to  protest  against  unnecessary  observances,  15 
earnestly  wishing  to  exercise  their  spiritual  calling 
within  the  pale  of  the  church,  but  inheriting,  from  re- 
cent controversies,  an  acute  and  morbid  sensitiveness 
as  to  things  indifferent.    To  these  men,  most  of  them 
vehement  and  indefatigable  preachers,  and  to  their  20 
numerous  followers,  who,  with  a  sincere  desire  for 
Christian  excellence,  combined  a  notion  that  it  was 
not  worth  their  attainment  unless  they  suffered  for  its 
sake,  it  appeared  to  be  sinful  to  use  a  ritual,  and  much 
more  so  to  declare  their  perfect  approbation  of  it,  in  25 
which  they  were  required  to  sign  with  the  cross  in 
baptism,  to  employ  the  ring  in  marriage,  to  bow  at  the 
name  of  Jesus,  to  observe  the  holidays  of  the  church, 
or  to  read  uncanonical  Scriptures.    Their  scruples, 
though  treated  with  contempt  by  the  great  body  of 30 
conformists,  could  not  be  regarded  without  feelings  of 
respect  and  sympathy,  if  not  for  themselves,  at  least 
for  the  patience,  the  humility,  the  disinterestedness  and 
unaffected  piety  which  were  frequently  found  united 


CHAPTER  III. J 


in  the  reign  of  Jc 


[. 


125 


with  them.  Such  are  the  feelings  that  have  been  left 
on  record  by  sir  Francis  Walsingham,  by  lord  Burghley, 
by  sir  Edward  Coke b,  and  lord  Bacon c,  the  last  of 
whom  described  what  he  knew  and  what  he  feared  as 

5  to  this  class  of  puritans  in  these  expressive  words : 
"  As  for  any  man  that  shall  hereby  enter  into  a  con- 
tempt of  their  ministry,  it  is  but  his  own  hardness  of 
heart.  I  know  the  work  of  exhortation  doth  chiefly 
rest  upon  these  men ;  and  they  have  zeal,  and  hate  of 

io sin.  But,  again,  let  them  take  heed  that  it  be  not 
true,  which  one  of  their  adversaries  said,  that  they  have 
but  two  small  wants,  knowledge  and  love." 

In  the  mean  time,  the  strong  arm  of  authority  had 
been  supported  by  many  able  publications,  some  of 

15  them  written  in  such  a  manner  as  to  mediate  between 
the  rival  parties,  but  the  greater  number  calculated  to 
fortify  the  resolutions  of  the  one  side  without  shaking 

b  Sir  Ed.  Coke,  in  his  charge  at  Norwich  (1607),  said  of  the  non- 
conformists, "  The  last  sort  of  recusants,  though  troublesome,  yet  in 

20  my  conscience  the  least  dangerous,  are  those  which  do  with  too 
much  violence  contend  against  some  ceremonies  used  in  the  church  ; 
with  whose  indirect  proceedings,  in  mine  own  knowledge,  his  ma- 
jesty is  not  a  little  grieved.  But  I  will  hope  (as  his  highness  doth) 
that  in  time  they  will  grow  wise  enough  to  leave  their  foolishness, 

25  and  consider  that  ceremonies  not  against  the  analogy  of  faith,  nor 
hindering  faith's  devotion,  are  no  such  bugbears  as  should  scare 
them  from  the  exercises  of  divine  duties,  nor  cause  them  to  disturb 
the  peace  of  our  church,  whose  government  is  more  consonant  to 
Scripture  than  all  the  best  reformed  churches  at  this  day  in  the 

30  world."  This  opinion,  as  compared  with  that  of  bishop  Cooper,  will 
illustrate  the  difference  between  the  two  professions  of  the  church 
and  the  law  in  their  conduct  towards  the  nonconformists ;  a  differ- 
ence which  was  evident  at  this  early  period,  and  which  gradually 
led,  as  lord  Clarendon  has  noticed,  to  a  complete  alienation  between 

35  the  members  of  the  two  professions. — Hist.  Reb.  vol.  i.  p.  400.  ed. 
4to.  1816. 

c  Works,  vol.  ii.  p.  522. 


126 


TJie  revision  of  the  liturgy 


[narrative. 


the  convictions  of  the  other.  In  the  year  1589, 
Cooper,  bishop  of  Winchester,  published  his  "Admo- 
nition to  the  People  of  England,"  in  which  he  replied 
in  detail  to  the  charges  brought  against  the  bishops 
and  the  clergy,  and  endeavoured,  with  much  mildness, 
and  by  appealing  to  the  plain  sense  and  pious  feelings 
of  his  countrymen,  "  to  satisfy,  not  all  kind  of  men, 
but  the  moderate  and  godly."  But  it  is  plain,  from  the 
following  passages,  that  he  had  no  sympathy  with  those 
of  his  opponents  who  would  appear  to  common  ob- 
servers to  be  most  deserving  of  it,  and  that  he  sought 
for  the  active  interposition  of  the  civil  power  in  sup- 
pressing them  and  their  followers.  "  He  [Satan] 
worketh  his  devices  by  sundry  kinds  of  men  :  first,  by 
such  as  be  papists  in  heart,  and  yet  can  clap  their 
hands  and  set  forward  this  purpose,  because  they  see 
it  the  next  way,  either  to  overthrow  the  course  of  the 
gospel,  or,  by  great  and  needless  alteration,  to  hazard 
and  endanger  the  state  of  the  common  weal.  The 
second  sort  are  certain  worldly  and  godless  epicures, 
which  can  pretend  religion  and  yet  pass  not  which  end 
thereof  go  forward,  so  they  may  be  partakers  of  that 
spoil  which  in  this  alteration  is  hoped  for.  The  third 
sort,  in  some  respect  the  best,  but,  of  all  other,  most 
dangerous,  because  they  give  the  opportunity  and 
countenance  to  the  residue,  and  make  their  endeavours 
seem  zealous  and  godly.  These  be  such  which  in  doc- 
trine agree  with  the  present  state,  and  shew  them- 
selves to  have  a  desire  of  a  perfection  in  all  things, 
and  in  some  respect,  indeed,  have  no  evil  meauing, 
but,  through  inordinate  zeal,  are  so  carried,  that  they 
see  not  how  great  dangers  by  such  devices  they  draw 
into  the  church  and  state  of  this  realm."  (p.  29.)  And 
afterwards  (p. 122):  "Undoubtedly  if  God  move  not  the 


CHAPTER  III.] 


in  the  reign  of  James  I. 


127 


hearts  of  the  chief  rulers  and  governors  to  seek  some 
end  of  this  schism  and  faction  which  now  rendeth  in 
pieces  this  church  of  England,  it  cannot  be  but  in 
short  time  for  one  recusant  that  now  is  we  shall  have 
5  three,  if  the  increase  of  that  number  which  I  mention 
be  not  greater." 

A  more  resolute  and  uncompromising  writer  was 
Bancroft,  afterwards  archbishop  of  Canterbury.  In  the 
year  1593  he  sent  forth  his  book  entitled  "  Dangerous 

io  Positions  and  Proceedings,  &c,"  in  which  he  traced 
the  opinions  of  the  puritans  from  Geneva  as  their 
fountain-head,  through  the  fanatical  insurgents  of  Scot- 
land, down  to  the  separatists  of  his  own  country,  col- 
lecting, as  he  descended,  all  the  foul  and  perilous  stuff, 

15  whether  civil  or  ecclesiastical,  that  he  met  with  in 
their  publications,  and  charging  it  in  its  cumulative 
force  of  sedition  and  treason  on  the  unhappy  puritans 
of  his  own  times.  In  another  respect,  however,  his  ob- 
servations, though  somewhat  coarse,  are  just  (p.  170.) 

2° "If  it  be  true  (that  I  have  heard  reported),  that  upon 
the  coming  forth  of  Martin's  Epistle,  Master  Cart- 
wright  should  say,  '  Seeing  the  bishops  would  take  no 
warning,  it  is  no  matter  that  they  are  thus  handled ;' 
surely  those  words  from  him  were  enough  to  set  these 

35  men  agog.  So  as  that  which  is  commonly  reported  of 
great  robberies  may  fitly  serve  to  satisfy  the  bolsterers 
of  such  lewdness.  There  are  (say  they)  in  such  at- 
tempts not  only  executioners,  but  also  setters,  receivers 
and  favourers,  and,  in  matters  of  treason,  concealers, 

30  who  are  all  of  them  within  the  danger  and  compass 
of  law."  In  his  other  well-known  work,  published 
in  the  same  year,  and  entitled,  "A  Survey  of  the  pre- 
tended holy  Discipline,"  he  traced  the  new  system  of 
church  government  introduced  by  Cartwright  and  his 


128  The  revision  of  the  liturgy  [narrative. 

followers  through  its  history  of  fluctuation  and  incon- 
sistency, and  shewed  its  utter  want  of  foundation  in 
the  proceedings  of  the  apostles  or  the  practice  of  the 
primitive  church. 

But  the  master  production  of  the  period  was  the  5 
"  Ecclesiastical  Polity"  of  Hooker.    Of  this  matchless 
work  the  four  first  books  were  published  in  1594,  the 
fifth  three  years  afterwards,  and  the  three  remaining 
books  at  different  periods  long  after  the  death  of  their 
author.    The  germ  of  his  great  argument,  displayed  io 
afterwards  in  the  three  first  books  of  his  work,  had 
been  previously  delivered  by  him  as  preacher  at  the 
Temple  in  the  following  words  d :  "It  is  no  small  per- 
plexity which  this  one  thing  hath  bred  in  the  minds  of 
many  avIio,  beholding  the  laws  which  God  himself  hath  15 
given  abrogated  and  disannulled  by  human  authority, 
imagine  that  justice  is  hereby  conculcated,  that  men 
take  upon  them  to  be  wiser  than  God  himself,  that 
unto  their  devices  his  ordinances  are  constrained  to 
give  place:  which  popular  discourses,  when  they  are 20 
polished  with  such  art  and  cunning  as  some  men's  wits 
are  well  acquainted  with,  it  is  no  hard  matter  with 
such  tunes  to  enchant  most  religiously-affected  souls; 
the  root  of  which  error  is  a  misconceit  that  all  laws 
are  positive  which  men  establish,  and  all  laws  which  25 
God  delivereth  immutable.    No :  it  is  not  the  author 
which  maketh,  but  the  matter  whereon  they  are  made, 
that  causeth  laws  to  be  thus  distinguished." 

In  the  fifth  book  he  proceeds  to  a  close  examination 
of  the  charges  brought  by  the  puritans  against  the  dis-  3° 
cipline  and  worship  of  the  church,  objecting  against 
his  opponents  their  want  of  consideration  for  the  kind 


d  See  Keble's  Pref.  to  Hooker's  Works,  p.  5. 


CHAPTER  III.] 


in  the  reign  of  James  I. 


1 29 


of  materials  out  of  which  human  institutions  are  con- 
structed, and  the  multiform  nature  of  the  judge  to 
whose  decision  all  such  questions  must  practically  be 
referred.  His  views  may  be  expressed  in  the  two  fol- 
5  lowing  maxims,  which  are  not  only  applicable  to  his 
own  especial  subject,  but,  when  transferred  to  any 
other  relations,  may  be  said  to  lie  at  the  foundation  of 
all  social  wisdom.  "  In  the  external  form  of  religion 
such  things  as  are  apparently,  or  can  be  sufficiently 

io proved,  effectual  and  generally  fit  to  set  forward  god- 
liness, either  as  betokening  the  greatness  of  God,  or 
as  beseeming  the  dignity  of  religion,  or  as  concurring 
with  celestial  impressions  in  the  minds  of  men,  may 
be  reverently  thought  of,  some  few  rare,  casual  and 

intolerable,  or  otherwise  curable,  inconveniencies  not- 
withstanding." (vol.  ii.  p.  38.)  "  In  evils  that  cannot 
be  removed  without  the  manifest  danger  of  greater  to 
succeed  in  their  rooms,  wisdom,  of  necessity,  must  give 
place  to  necessity.    All  it  can  do  in  those  cases  is  to 

20  devise  how  that  which  must  be  endured  may  be  miti- 
gated, and  the  inconveniencies  thereof  countervailed 
as  near  as  may  be :  that  when  the  best  things  are  not 
possible,  the  best  may  be  made  of  those  that  are." 
(vol.  ii.  p.  46.) 

25  But  the  most  remarkable  attribute  of  the  "  Eccle- 
siastical Polity"  is  its  uniform  superiority,  in  every 
department  of  mind,  to  the  general  literature  of  the 
period.  A  theologian  might  naturally  be  expected  to 
be  well  provided  with  weapons  from  the  armoury  of 

30  the  church,  a  scholar  might  have  exhausted  the  stores 
of  ancient  learning,  a  philosopher  have  explored  the 
principles  of  his  science,  and  a  man  of  taste  have  a 
keen  perception  of  the  graces  of  composition ;  but 
these  various  endowments,  each  of  them  a  great  acqui- 

K 


130 


The  revision  of  the  Utwrgy 


[XARH  VTIV] 


sition  in  itself,  and  some  of  them  calculated  from  their 
nature  to  be  exclusive  of  the  rest,  are  all  displayed  at 
once,  and  each  of  them  in  a  high  degree  of  excellence, 
in  the  "  Ecclesiastical  Polity."  The  reader  is  surprised 
and  delighted  to  find  that  his  argument  has  not  only 5 
stood  aloof  from  the  ribaldry  of  the  times  and  the 
casuistry  of  vulgar  minds,  but  has  laid  before  him  the 
important  issues  and  the  governing  principles  of  the 
whole  question,  investing  them  at  the  same  time  with 
the  riches  of  a  copious  literature,  the  fascinations  of  a  10 
graceful  and  majestic  style,  and,  above  all,  the  virtues 
of  a  Christian  character. 

Against  the  disorders  of  this  period,  pressed  down  at 
different  times,  but  always  arising  with  new  strength 
and  numbers  from  the  pressure,  the  queen's  govern- 15 
ment,  and  more  especially  her  ecclesiastical  coun- 
sellors, presented  the  most  determined  resistance,  till 
near  the  close  of  her  reign.    At  that  time  the  vigour 
of  her  character  was  broken  by  age  and  disappoint- 
ment, and  her  advisers  willingly  found  a  reason  for  20 
their  own  forbearance   in   the   infirmities   of  their 
sovereign.    Having  lost  the  impulse  they  had  formerly 
derived  from  her  greater  energy,  they  also  began  to 
reflect  that  a  change  of  measures  might  be  appre- 
hended from  the  different  religious  impressions  of  her  25 
successor. 

On  the  accession  of  king  James,  the  earliest  mea- 
sure adopted  by  the  puritans  in  concert  was  to  present 
to  him  the  following  address,  which,  from  the  great 
number  of  the  signatures  attached  to  it,  was  called  the  30 
Millenary  Petition. 

"  Most  gracious  and  dread  sovereign, 
"  Seeing  it  hath  pleased  the  Divine  Majesty,  to  the 


CHAPTER  III.] 


in  (he  reign  of  James  I. 


131 


great  comfort  of  all  good  Christians,  to  advance  your 
highness,  according  to  your  just  title,  to  the  peace- 
able government  of  this  church  and  commonwealth  of 
England :  We,  the  ministers  of  the  gospel  in  this  land, 
5  neither  as  factious  men,  affecting  a  popular  parity  in 
the  church,  nor  as  schismatics,  aiming  at  the  dissolution 
of  the  state  ecclesiastical,  but,  as  the  faithful  servants 
of  Christ  and  loyal  subjects  to  your  majesty,  desiring 
and  longing  for  the  redress  of  divers  abuses  of  the 

io  church,  could  do  no  less,  in  our  obedience  to  God, 
service  to  your  majesty,  and  love  to  his  church,  than 
acquaint  your  princely  majesty  with  our  particular 
griefs.  For,  as  your  princely  pen  writeth,  '  the  king, 
as  a  good  physician,  must  first  know  what  peccant 

15  humours  his  patient  naturally  is  most  subject  unto 
before  he  can  begin  his  cure.'  And  although  divers  of 
us  that  sue  for  reformation  have  formerly,  in  respect  of 
the  times,  subscribed  to  the  book,  some  upon  protesta- 
tion, some  upon  exposition  given  them,  some  with  con- 

2odition,  rather  than  the  church  should  have  been  de- 
prived of  their  labour  and  ministry,  yet  now  we,  to  the 
number  of  more  than  a  thousand  of  your  majesty's  sub- 
jects and  ministers,  all  groaning  as  under  a  common 
burthen  of  human  rites  and  ceremonies,  do,  with  one 

25joint  consent,  humble  ourselves  at  your  majesty's  feet, 
to  be  eased  and  relieved  in  this  behalf.  Our  humble 
suit,  then,  unto  your  majesty  is,  that  these  offences  fol- 
lowing, some  may  be  removed,  some  amended,  some 
qualified : 

30  "1.  In  the  church  service  :  that  the  cross  in  baptism, 
interrogatories  ministered  to  infants,  confirmations,  as 
superfluous,  may  be  taken  away:  baptism  not  to  be 
ministered  by  women,  and  so  explained :  the  cap  and 
surplice  not  urged :  that  examination  may  go  before 
k  2 


132 


The  revision  of  the  liturgy 


[narrative. 


the  communion  :  that  it  be  ministered  with  a  sermon : 
that  divers  terms  of  priests  and  absolution  and  some 
other  used,  with  the  ring  in  marriage,  and  other  such 
like  in  the  book,  may  be  corrected  :  the  longsomeness 
of  service  abridged  :  church-songs  and  music  moderated  5 
to  better  edification :  that  the  Lord's  day  be  not  pro- 
faned :  the  rest  upon  holidays  not  so  strictly  urged : 
that  there  may  be  an  uniformity  of  doctrine  prescribed  : 
no  popish  opinion  to  be  any  more  taught  or  defended : 
no  ministers  charged  to  teach  their  people  to  bow  at  10 
the  name  of  Jesus  :  that  the  canonical  Scriptures  only 
be  read  in  the  church." 

In  three  other  articles  the  petition  treats  of  church 
ministers,  church  living  and  maintenance,  and  church 
discipline,  complaining  of  the  want  of  sufficient  preachers,  15 
of  nonresidence,  of  the  subscription  usually  required  to 
articles,  of  commendams  pluralities  and  impropriations, 
of  excommunications,  of  the  powers  and  practices  of 
ecclesiastical  courts ;  and  then  concludes  in  the  follow- 
ing words :  20 

"  These,  with  such  other  abuses  yet  remaining  and 
practised  in  the  Church  of  England,  we  are  able  to 
shew  not  to  be  agreeable  to  the  Scriptures,  if  it  shall 
please  your  highness  further  to  hear  us,  or  more  at 
large  by  writing  to  be  informed,  or  by  conference  2 
among  the  learned  to  be  resolved.  And  yet  we  doubt 
not  but  that,  without  any  further  process,  your  majesty 
(of  whose  Christian  judgment  we  have  received  so 
good  a  taste  already)  is  able  of  yourself  to  judge  of 
the  equity  of  this  cause.  God,  we  trust,  hath  ap-30 
pointed  your  highness  our  physician  to  heal  these 
diseases :  and  we  say  with  Mordecai  to  Hester,  '  Who 
knoweth  whether  you  are  come  to  the  kingdom  for 
such  a  time?'  Thus  your  majesty  shall  do  that  which 


CHAPTER  III.] 


in  the  reign  of  James  I. 


133 


we  are  persuaded  shall  be  acceptable  to  God,  honour- 
able to  your  majesty  in  all  succeeding  ages,  profitable 
to  his  church,  which  shall  be  thereby  increased,  com- 
fortable to  your  ministers,  which  shall  be  no  more 
5  suspended,  silenced,  disgraced,  imprisoned  for  men's 
traditions,  and  prejudicial  to  none  but  those  that  seek 
their  own  credit,  quiet,  and  profit  in  the  world.  Thus, 
with  all  dutiful  submission,  referring  ourselves  to  your 
majesty's  pleasure  for  your  gracious  answer  as  God 

10 shall  direct  you,  we  most  humbly  recommend  your 
highness  to  the  Divine  Majesty,  whom  we  beseech  for 
Christ's  sake  to  dispose  your  royal  heart  to  do  herein 
what  shall  be  to  his  glory,  the  good  of  his  church,  and 
your  endless  comfort." 

15  But  James  had  already  contracted,  from  the  treat- 
ment he  had  experienced  in  Scotland,  a  strong  dislike 
for  Genevan  platforms  and  republican  principles.  His 
feeling  on  these  subjects  was  rapidly  increased,  as  he 
travelled  through  his  southern  provinces,  by  the  cla- 

2omorous  and  reiterated  demands  of  the  nonconformists, 
contrasted  with  the  calm  and  respectful  demeanour 
of  the  established  clergy.  Alarmed  by  the  crowds 
that  sought  admission  to  his  presence,  and  irritated  by 
the  importunities  of  the  puritans,  he  would  probably 

25  have  given  them  a  peremptory  refusal,  had  there  not 
been  peculiar  elements  in  his  character,  which  made 
him  consent  to  mediate  between  the  two  contending 
parties,  although  his  decision  respecting  them  appears 
to  have  been  already  taken.    A  conference  was  sought 

30  by  the  puritans  between  persons  selected  from  each 
side,  to  discuss  the  several  points  at  issue,  and  more 
especially  the  projected  revision  of  the  liturgy.  To 
this  request  the  king  acceded ;  although  the  esta- 
blished clergy  naturally  opposed  it,  as  being  in  itself 


134 


The  revision  of  the  liturgy 


[narrative. 


an  imputation  of  error,  and  likely,  if  granted,  to  lead 
to  no  other  result  than  an  increased  and  embittered 
discontent.  And  such  was  actually  the  ground  on 
which  a  similar  request  had  been  refused  by  his  pre- 
decessor. But  James  was  greedy  of  applause;  and 5 
there  were  two  different  ways  in  which  this  concession 
would  lead  to  the  gratification  of  his  ruling  passion. 
He  would  display  his  magnanimity  by  listening  to  the 
prayer  of  individuals  for  whom,  as  he  had  already 
shewn,  he  felt  no  personal  sympathy ;  and  he  would  10 
exhibit  his  talent  and  erudition  by  encountering 
learned  theologians  on  their  own  ground,  and  foiling 
them  with  their  own  weapons. 

The  king  acted  in  this  case  agreeably  with  the 
advice  of  lord  Baconf;  who  was  now  advancing  in  15 
royal  favour,  and  took  care  in  recommending  a  confer- 
ence, and  overruling  the  objections  of  the  clergy,  to 
touch  the  principal  chord  in  his  master's  character. 
"  It  is  said  that  if  way  be  given  to  mutation,  though  it 
be  in  taking  away  abuses,  yet  it  may  so  acquaint  men  20 
with  sweetness  of  change,  that  it  will  undermine  the 
stability  even  of  that  which  is  sound  and  good.  This 
surely  had  been  a  good  and  true  allegation  in  the 
ancient  contentions  and  divisions  between  the  people 
and  the  senate  of  Rome ;  where  things  were  carried  25 
at  the  appetites  of  multitudes,  which  can  never  keep 
within  the  compass  of  any  moderation :   but  these 
things  being  with  us  to  have  an  orderly  passage,  under 
a  king  who  hath  a  royal  power  and  approved  judg- 
ment, and  knoweth  as  well  the  measure  of  things  as  30 
the  nature  of  them,  it  is  surely  a  needless  fear.  For 
they  need  not  doubt  but  your  majesty,  with  the  advice 

1  Works,  vol.  ii.  p.  5  28.  Docum.  Ann.  vol.  ii.  p.  44. 


CHAPTER  III.] 


in  the  reign  of  James  I. 


135 


of  your  council,  will  discern  what  things  are  inter- 
mingled like  the  tares  amongst  the  wheat,  which  have 
their  roots  so  enwrapped  and  entangled,  as  the  one 
cannot  be  pulled  up  without  endangering  the  other; 
5  and  what  are  mingled  but  as  the  chaff  and  the  corn, 
which  need  but  a  fan  to  sift  and  sever  them." 

In  the  mean  time  the  two  universities  felt  the 
occasion  to  be  one  of  so  much  peril  as  to  call  for  an 
express  declaration  of  their  opinions;  and  the  univer- 

iosity  of  Oxford  sent  forth  a  paper  in  which  the  other 
university  concurred,  replying  seriatim  to  the  com- 
plaints of  the  petitioners,  and  representing  the  danger 
that  would  follow  from  their  designs,  not  merely  to 
the  church,  but  also  to  the  monarchy.    "  Would  it  not 

^beseem  the  supereminent  authority  and  regal  person  of 
a  king  to  be  himself  confined  within  the  limits  of  some 
particular  parish,  and  then  to  subject  his  sovereign 
power  to  the  pure  apostolical  simplicity  of  an  over- 
swaying  and  all-commanding  presbytery?  Would  it 

20  not  do  him  much  good  in  a  time  of  need  that  his 
people  should  be  rooted  and  grounded  in  this  truth, 
viz. :  '  That  his  meek  and  humble  clergy  have  power 
to  bind  their  king  in  chains,  and  their  prince  in  links 
of  iron  ?'  that  is  (in  their  learning)  to  censure  him,  to 

25  enjoin  him  penance,  to  excommunicate  him ;  yea,  (in 
case  they  see  cause),  to  proceed  against  him  as  a 
tyrant  ? — Neither  may  it  be  truly  said  that  these  are 
only  speculations.  There  are  some  of  high  place  yet 
alive,  and  other  some  are  dead,  that  have  felt  the 

30  smart  hereof  in  their  own  experience,  and  have  seen 
the  worst  of  all  this  put  in  woeful  execution." 

According  to  his  own  confession^,  king  James  had 

g  Prsemon.  to  all  Christian  Monarchs.  Works,  p.  305. 


136 


The  revision  of  the  liturgy 


[narrative. 


disliked  the  proceedings  of  the  Scottish  reformers 
from  a  very  early  period,  and  had  laboured  to  restore 
the  government  of  bishops  for  six  years  before  his 
accession  to  the  throne  of  England.  Finding  himself 
now  enabled  to  decide  according  to  his  own  judgments 
between  the  two  parties,  and  constantly  acquiring 
further  reasons'1  for  supporting  the  episcopal  clergy,  he 
declared  himself  a  sincere  member  of  the  Church  of 
England,  and  thanked  God  that  he  had  been  "  brought 
to  the  promised  land,  to  a  country  where  religion  was  10 
purely  professed,  and  where  he  sat  among  grave, 
learned,  and  reverend  men ;  not  as  before,  elsewhere,  a 
king  without  state,  without  honour,  and  without  order, 
and  where  beardless  boys  would  brave  him  to  his 
face."  15 

King  James  entered  the  capital  of  his  new  domin- 
ions on  the  7th  of  May,  lb'03,  and  one  of  his  first 
acts  was  to  make  preparation  for  convening  an  as- 
sembly of  divines,  in  which  all  ecclesiastical  differences 
might  be  debated.  "  We  are  persuaded,"  said  he,  in  a  20 
subsequent  proclamation ',  "  that  both  the  constitution 
and  doctrine  thereof  [of  the  Church  of  England]  is 
agreeable  to  God's  word,  and  near  to  the  condition  of 
the  primitive  church ;  yet  forasmuch  as  experience 
doth  shew  daily  that  the  church  militant  is  never  so  25 
well  constituted  in  any  form  of  policy,  but  that  the 
imperfections  of  men,  who  have  the  exercise  thereof, 
do  with  time,  though  insensibly,  bring  in  some  corrup- 

h  The  king  said  during  the  conference,  "  1  have  learned  of  what 
cut  they  have  been,  who,  preaching  before  me  since  my  coming  into  30 
England,  passed  over  with  silence  my  being  supreme  governor  in 
causes  ecclesiastical." 

'  Proclamation  of  Oct.  24,  1603.  Wilkins'  Cone.  vol.  iv.  p.  371. 
Docum.  Ann.  vol.  ii.  p.  44. 


chapter  m.]  in  the  reign  of  James  I.  137 

tions ;  as  also  for  that  informations  were  daily  brought 
unto  us  by  divers,  that  some  things  used  in  this  church 
were  both  scandalous  to  many  seeming  zealous,  and 
gave  advantage  to  the  adversaries,  we  conceived  that 

5  no  subject  could  be  so  fit  for  us  to  shew  our  thankful- 
ness to  God,  as  upon  serious  examination  of  the  state 
of  this  church  to  redeem  it  from  such  scandals,  as  both 
by  the  one  side  and  the  other  were  laid  upon  it." 
Owing  to  the  prevalence  of  the  plague  in  many  parts 

io  of  the  kingdom,  and  other  circumstances  of  a  tempo- 
rary nature,  the  meeting  did  not  take  place  till  the 
following  month  of  January ;  and  the  interval  was 
employed  by  many  of  the  nonconformists  in  such  a 
manner,  presuming  so  far  upon  the  king's  disposition 

15  in  their  favour,  and  adopting  measures  so  seditious  in 
their  character,  that  they  increased  the  high  degree  of 
distaste  already  conceived  against  them,  and  met  with 
a  severe  rebuke  from  him. 

On  the  14th  day  of  January,  in  the  year  1604,  the 

20  first  conference  was  held  in  the  palace  of  Hampton 
Court,  in  the  presence  of  the  king  and  the  lords  of  the 
privy  council.  The  persons  summoned  to  attend  and 
permitted  to  take  part  in  the  discussion  on  behalf  of 
the  established  clergy,  were  Whitgift,  archbishop  of 

25  Canterbury,  then  too  old  and  infirm  to  take  any  active 
part  in  the  proceedings,  eight  bishops,  six  deans  be- 
sides the  dean  of  the  chapel  royal,  and  two  doctors 
of  divinity.  The  persons  appointed  to  represent  the 
puritans,  remarkable  certainly  for  the  smallness  of  their 

30  number,  but  still  the  best  qualified  after  the  death  of 
Cartwright  and  Travers  to  support  their  opinions,  were 
Dr.  Rainolds,  Dr.  Sparkes,  Mr.  Knewstubbs,  and  Mr. 
Chaderton.  Mr.  Patrick  Galloway,  minister  of  Perth, 
was  permitted  to  be  present  at  the  second  day's  con- 


138 


The  revision  of  the  liturgy 


[narrativi 


ference,  and  has  left  an  account  of  it  in  a  letterk  ad- 
dressed to  some  friends  in  Scotland.  Dr.  James  Mont- 
ague, dean  of  the  chapel  royal,  who  was  one  of  the 
divines  summoned  to  attend,  wrote  a  short  narrative 
of  the  three  conferences  on  the  18th  of  January,  the  5 
day  on  which  the  whole  business  was  concluded.  This 
narrative,  the  composition  of  a  person  devoted  to  the 
court,  but  not  chargeable  with  any  remarkable  prepos- 
session in  his  statement,  is  as  follows  :  (in  a  letter  bear- 
ing date  18th  Jan.  160^. x) 

"  I  am  sure  you  have  a  longing  to  hear  what  becometh  of 
this  great  business,  between  the  bishops  and  the  ministers.  I 
cannot  write  you  the  disputes ;  my  employments  at  this  time 
would  not  permit ;  but  in  short  on  Saturday  it  began  :  the 
king  assembling  only  the  lords  of  his  council  and  the  bishops,  i 
myself  had  the  favour  to  be  present  by  the  king's  command. 
The  company  met  and  himself  sat  in  his  chair.  He  made  a 
very  admirable  speech  of  an  hour  long  at  least,  for  learning, 
piety,  and  prudency  I  never  heard  the  like ;  concluded  it  with 
a  most  excellent  prayer ;  entered  into  the  points  he  meant  to  » 
stand  upon,  propounding  unto  them  in  general,  that  if  he 
erred  in  any  thing,  he  would  suffer  himself  to  be  corrected  by 
God's  word  ;  if  they  erred  they  must  yield  to  him,  for  he 
would  ever  submit  both  sceptre  and  crown  to  Christ's,  to  be 
guided  by  his  word.  2 

"  His  majesty  propounded  six  points  unto  them :  three  in 
the  Common  Prayer  Book,  two  for  the  bishops'  jurisdiction, 
and  one  for  the  kingdom  of  Ireland.  In  the  Prayer  Book  he 
named  the  general  absolution,  the  confirmation  of  children, 
and  the  private  baptism  by  women.  These  three  were  long3( 
disputed  between  the  king  and  the  bishops.    In  the  conclu- 

k  This  letter  is  printed  in  the  ensuing  chapter,  as  well  as  the 
longer  and  authentic  account  published  by  Dr.  Barlow,  one  of  the 
divines  present,  then  dean  of  Chester,  and  afterwards  bishop  of  Ro- 
chester and  Lincoln  successively.  31 
'  Winwood,  vol.  ii.  p.  13. 


CHAPTER  III.] 


in  the  reign  of  James  I. 


139 


sion  the  king  was  well  satisfied  in  the  two  former,  so  that  the 
manner  might  be  changed,  and  some  things  cleared. 

"  For  the  private  baptism  it  held  three  hours  at  least ;  the 
king  alone  disputing  with  the  bishops,  so  wisely,  wittily,  and 
5  learnedly,  with  that  pretty  patience,  as  I  think  never  man 
living  ever  heard  the  like.  In  the  end  he  won  this  of  them, 
'that  it  should  only  be  administered  by  ministers,  yet  in 
private  houses,  if  occasion  required ;  and  that  whosoever  else 
should  baptize  should  be  under  punishment.''    For  the  com- 

iomissaries'  courts,  and  the  censures  of  excommunication  and 
suspension  they  shall  be  mended,  and  the  amendment  is  re- 
ferred to  the  lord  chancellor  and  the  lord  chief  justice.  But 
for  their  common  and  ordinary  excommunication  for  trifles,  it 
shall  be  utterly  abolished.    The  fifth  point  was  about  the 

15  sole  jurisdiction  of  bishops;  so  he  gained  that  of  them,  that 
the  bishops  in  ordination,  suspension,  and  degradation,  and 
such  like,  they  shall  ever  have  some  grave  men  to  be  assist- 
ants with  them  in  all  censures.  For  Ireland,  the  conclusion 
was  (the  king  making  a  most  lamentable  description  of  the 

20  state  thereof)  that  it  should  be  reduced  to  civility,  planted 
with  schools  and  ministers,  as  many  as  could  be  gotten. 
These  things  done,  he  propounded  matters,  whereabout  he 
hoped  there  would  be  no  controversy,  as  to  have  a  learned 
ministry  and  maintenance  for  them  as  far  as  might  be.  And 

25  for  pluralities  and  non-residences  to  be  taken  away,  or  at 
least  made  so  few  as  possibly  might  be.  These  things  were 
concluded  on  Saturday  between  the  king  and  the  bishops. 

"  On  Monday  the  king  called  the  other  party  by  them- 
selves ;  made  likewise  an  excellent  oration  unto  them,  and 

30  then  went  to  the  matter ;  no  body  being  present,  but  the 
lords  of  the  council,  and  Dr.  Reynolds,  Dr.  Sparkes,  Dr. 
Field,  Dr.  King,  Mr.  Chaderton,  and  Mr.  Knewstubbs,  all  the 
deans  that  were  appointed  and  myself. 

"  They  propounded  four  points  ;    the  first  for  purity  of 

35  doctrine ;  secondly  for  means  to  maintain  it,  as  good  minis- 
ters, &c. ;  thirdly,  the  courts  of  bishops,  chancellors,  and 
commissaries ;  fourthly,  the  Common  Prayer  Book. 

"  For  doctrine  it  was  easily  agreed  unto  by  all ;  for  minis- 
ters also ;  for  jurisdiction  likewise ;  for  the  Book  of  Common 


140 


The  revision  of  the  liturgy 


[narrative. 


Prayer  and  subscription  to  it,  there  was  much  stir  about  all 
the  ceremonies  and  every  point  in  it.  The  king  pleaded  hard 
to  have  good  proof  against  the  ceremonies,  and  if  they  had 
either  the  word  of  God  against  them  or  good  authority,  he 
would  remove  them  :  but  if  they  had  no  word  of  God  against  5 
them,  but  all  authority  for  them,  being  already  in  the  church, 
he  would  never  take  them  away  :  for  '  he  came  not  to  disturb 
the  state,  nor  to  make  innovations,  but  to  confirm  whatever 
be  found  lawfully  established ;  and  to  amend  and  correct 
what  was  corrupted  by  time.'  They  argued  this  point  10 
very  long.  The  bishops  of  Winchester  and  London,  who  of 
all  the  bishops  were  present,  laboured  this  point  hard,  and 
divers  of  the  deans,  but  at  length  the  king  undertook  them 
himself,  and  examined  them  by  the  Word  and  by  the  Fathers. 
There  was  not  any  of  them  that  they  could  prove  to  be  15 
against  the  Word,  but  all  of  them  confirmed  by  the  Fathers, 
and  that  long  before  popery.  So  that  for  the  ceremonies  I 
suppose  nothing  will  be  altered.  And  truly  the  doctors 
ai'gued  but  weakly  against  them  :  so  that  all  wondered  they 
had  no  more  to  say  against  them.  So  that  all  that  day  was  20 
spent  in  ceremonies ;  and  I  think  themselves  being  judges, 
they  were  answered  full)-  in  every  thing.  At  last  it  was  con- 
cluded that  day,  that  there  should  be  an  uniform  translation 
set  out  by  the  king  of  all  the  Bible,  and  one  catechizing  over 
all  the  realm,  and  nothing  of  the  Apocrypha  to  be  read  that  25 
is  in  any  sort  repugnant  to  the  Scripture  ;  but  to  be  still 
read,  yet  as  Apocrypha,  and  not  as  Scripture  ;  and  for  any 
point  of  the  articles  of  religion  that  is  doubtful,  to  be  cleared. 
This  was  the  second  day's  work. 

"  The  third  day,  which  was  Wednesday,  the  king  assem-  30 
bled  all  the  bishops  (the  lords  of  the  council  only  being 
present)  and  took  order  how  to  have  these  things  executed, 
which  he  had  concluded,  that  it  might  not  be  (as  the  king 
said)  as  smoke  out  of  a  tunnel,  but  substantially  done  to 
remain  for  ever  So  they  were  debated  to  whom  they  might  35 
the  more  fitly  be  referred,  and  by  them  made  fit  to  be  here- 
after enacted  by  parliament.  So  all  the  bishops  and  all  the 
council  have  their  parts  given  them.  This  being  done,  the 
ministers  were  called  in,  Dr.  Reynolds  and  the  rest,  and 


CHAPTER  III.] 


the  reign  of  James  I. 


141 


acquainted  with  what  the  king  had  concluded  on.  They  were 
all  exceedingly  well  satisfied,  but  only  moved  one  thing :  that 
those  ministers  who  were  grave  men,  and  obedient  unto  the 
laws,  and  long  had  been  exempted  from  the  use  of  cere- 
5  monies,  might  not  upon  the  sudden  be  obliged  unto  them, 
but  have  some  time  given  them  to  resolve  themselves  in  using 
or  not  using  them.  The  king  answered,  '  his  end  being  peace, 
his  meaning  was  not  that  any  man  should  be  cruel  in  im- 
posing those  matters,  but  by  time  and  moderation  win  all 

iomen  unto  them:  those  they  found  peaceable,  to  give  some 
connivancy  to  such,  and  to  use  their  brethren  as  he  had  used 
them,  with  meekness  and  gentleness,  and  do  all  things  to  the 
edification  of  God's  church.1  So  they  ended  these  matters  till 
the  parliament,  and  then  these  matters  shall  be  enacted. 

J5  "  This  in  haste,  with  my  duty,  &c,  I  humbly  take  my 
leave,  &c.    From  the  court. 

"James  Montague." 

To  this  narrative  was  added  the  following  "  note  m  of 
such  thinges  as  shal  be  reformed : 
20     "1.  The  absolution  shal  be  called,  The  absolution  or  general 
remyssion  of  sins. 

"  2.  The  confirmation  shal  be  called,  The  confirmation  or 
furder  examination  of  children's  faith. 

"  3.  The  private  baptism,  now  by  laymen  or  women,  shall 
25  be  called,  The  private  baptisme  by  the  ministers  only;  and  all 
those  questions  in  that  baptisme,  that  insinuate  it  to  be  don 
by  women,  taken  awaye. 

"  4.  The  Apocrypha,  that  hath  some  repugnancy  to  the  ca- 
nonical Scripture,  shall  not  be  read ;  and  other  places  chosen, 
30  which  either  are  explanations  of  Scripture,  or  suite  best  for 
good  life  and  manners. 

"  5.  The  jurisdiction  of  the  bishops  shal  be  somewhat 
limited,  and  to  have  either  the  dean  and  chapter  or  som 
grave  minister  assistant  to  them  in  ordination,  suspension, 
35  degradation,  &c. 

m  This  is  copied  from  Strype  (Whitgift,  v.  ii.  p.  501)  who  took  it  from  a  paper 
in  the  handwriting,  as  he  believed,  of  bishop  Bancroft  (of  London).  The  copy 
published  in  Winwood  is  not  equally  correct. 


142 


The  revision  of  the  liturgy 


[narrative. 


"  6.  The  excommunication,  as  it  is  nowe  used,  shal  be  taken 
awaye  both  in  name  and  nature.  And  a  writ  out  of  the 
Ohancerie,  to  punishe  the  contumacies,  shal  be  framed. 

"  7.  The  kingdom  of  Ireland,  the  borders  of  Scotland,  and 
all  Wales,  to  be  planted  with  schools  and  preachers  as  soon  as  5 
maye  be. 

"  8.  As  manie  learned  ministers,  and  maintenance  for  them, 
to  be  provided  in  such  places  of  England  where  there  is  want, 
as  maye  be. 

"  9.  As  few  double-beneficed  men  and  pluralities  as  may  be;  10 
and  those  that  have  double  benefices  to  maintain  preachers, 
and  to  have  their  livings  as  neere  as  may  be  one  to  the  other. 

"  10.  One  uniform  translation  of  the  Bible  to  be  made,  and 
onelye  to  be  used  in  all  the  churches  of  Englande. 

"  11.  One  catechisme  to  be  made  and  used  in  all  places.  15 

"  12.  The  articles  of  religion  to  be  explained  and  inlardged. 
And  no  man  to  teach  or  read  against  anie  of  them. 

"13.  A  care  had,  to  observe  who  do  not  receave  the  com- 
munion once  in  the  year :  the  ministers  to  certifie  the  bishops, 
the  bishop  the  archbishops,  and  the  archbishops  the  kinge.  20 

"14.  An  inhibition  for  popish  books  to  be  brought  over: 
and  if  anie  come,  to  be  delivered  into  their  hands  onelye  that 
are  fitt  to  have  them. 

"  15.  The  highe  commission  to  be  reformed,  and  reduced  to 
higher  causes  and  fewer  persons ;  and  those  of  more  honour  25 
and  better  qualities." 

The  sentiments  of  the  king  himself  respecting  the 
necessity  for  these  conferences,  and  the  manner  of  con- 
ducting them,  were  expressed  in  a  proclamation  of  the 
following  March,  in  words  that  bear  testimony,  at  the  30 
same  time,  to  his  own  self-approbation,  to  the  judg- 
ment he  had  formed  of  the  two  contending  parties,  to 
the  general  tone  that  he  adopted  as  moderator,  and  yet 
to  the  bland  and  indulgent  temper  which  he  wished  to 
possess  in  the  estimation  of  his  subjects  ".  35 

n  Rymer,  vol.  xvi.  p.  574.    This  proclamation  is  among  the  docu- 
ments of  the  ensuing  chapter. 


CHAPTER  HI.] 


in  the  reign  of  James  I. 


143 


The  alterations  it  was  determined  to  make  in  the 
Book  of  Common  Prayer  were  not  submitted  either  to 
the  parliament  or  even  to  the  convocations  of  the 
clergy.  The  king  required  his  metropolitan  and  others 
5  of  his  commissioners  for  causes  ecclesiastical  to  make 
declaration  of  the  changes  agreed  upon,  and  then 
issued  his  letters  patent  to  ratify  their  act,  to  provide 
for  the  publication  of  the  liturgy  in  its  new  condition, 
and  to  enjoin  the  exclusive  use  of  it  in  every  parish  of 

io  the  two  provinces.  He  probably  thought  it  hazardous 
to  refer  considerations  of  so  delicate  a  nature  to  any 
large  assembly,  whether  of  laymen  or  of  clergy.  He 
certainly  believed  that  he  possessed  ample  authority  " 
under  the  broad  shield  of  his  prerogative,  and  those 

15  two  important  statutes  of  queen  Elizabeth,  which  an- 
nexed the  spiritual  supremacy  for  ever  to  the  crown, 
and  made  the  use  of  the  public  liturgy  binding  upon 
his  subjects.  In  describing  the  changes  he  had  made 
as  matters  merely  of  exposition  and  explanation,  he 

20  sought  to  shelter  them  under  the  clause  introduced, 
at  the  desire  of  queen  Elizabeth,  into  the  act  of  uni- 
formity, which  empowered  him,  "by  the  advice  of  his 
commissioners  or  the  metropolitan,  to  ordain  and  pub- 
lish such  further  ceremonies  as  may  be  most  for  the 

25  advancement  of  God's  glory,  the  edifying  of  his  church, 
and  the  due  reverence  of  Christ's  holy  mysteries  and 
sacraments." 

The  alterations,  accordingly,  that  were  actually  made 
in  the  new  edition  of  the  Book  of  Common  Prayer, 
30 were  the  following:  into  the  title  of  the  absolution 
were  inserted  the  words  "  or  remission  of  sins."  In 
the  gospels  for  the  second  Sunday  after  Easter  and 

n  The  convocation  of  the  same  year  recognised  his  alterations 
and  the  authority  by  whicli  he  made  them,  in  the  80th  canon. 


144  The  revision  of  the  liturgy  [narrative. 

the  twentieth  after  Trinity  the  opening  words,  "  Christ 
[or  Jesus]  said  to  his  disciples,"  were  changed  to 
"Christ  [or  Jesus]  said,"  which  were  also  now  printed 
in  a  different  letter,  to  shew  that  they  were  not  to  be 
found  in  the  original  text.  The  rubrics  in  the  office: 
for  private  baptism  were  altered  so  as  to  restrict  the 
administration  of  that  sacrament  to  the  minister  of  the 
parish,  or  some  other  lawful  minister.  The  title,  "con- 
firmation," was  explained  by  the  additional  words,  "  or 
laying  on  of  hands  upon  children  baptized  and  able  to 
render  an  account  of  their  faith."  The  doctrine  of  the 
two  sacraments  was  added  to  the  catechism.  Some  few 
changes  were  made  in  the  lessons  taken  from  the  Apo- 
crypha, and  the  History  of  Bel  and  the  Dragon,  which 
had  hitherto  been  called  the  14th  chapter  of  Daniel, 
was  removed  from  the  calendar;  a  prayer,  now  called 
the  prayer  for  the  royal  family,  was  inserted  after  that 
for  the  king ;  and  occasional  thanksgivings  for  rain,  fair 
weather,  plenty,  &c,  were  added  after  their  correspond- 
ing prayers. 

It  is  evident  that  these  alterations  did  not  remove 
the  whole  or  even  the  principal  objections  made  by  the 
puritans,  and  were  in  some  instances  matters  of  indif- 
ference to  them.  The  king  himself  had  called  for  the 
changes  that  were  made  respecting  absolution,  private 
baptism  and  confirmation,  and  had  readily  assented  to 
the  suggestions  of  Dr.  Rainolds  on  the  subject  of  the 
gospels,  the  lessons  taken  from  the  Apocrypha,  and  an 
enlarged  form  of  catechism.  But  what  must  the  pu- 
ritans have  thought  of  the  complete  and  almost  con- 
temptuous refusal  that  was  given  to  them  respecting 
the  vestments,  the  ring  in  marriage,  and  the  cross  in 
baptism?  observances  which,  when  treated  as  mere  rites, 
were  held  to  be  unobjectionable,  but  when  considered 


CHAPTER  HI.] 


in  the  reign  of  James  I. 


145 


on  the  principle  of  obedience  to  church  authority,  were 
pronounced  to  be  indispensable.  "  I  charge  you,"  said 
the  king,  "  never  speak  more  to  that  point,  how  far  you 
are  to  obey  the  orders  of  the  church." 
5  The  four  puritans  who  were  present  at  the  con- 
ference appear  to  have  expressed  their  concurrence  in 
the  decisions  of  the  king  as  they  were  severally  deli- 
vered, and  at  the  close  to  have  promised  obedience 
to  the  future  injunctions  of  the  church.    Sincere  and 

io  conscientious  men,  and  some  of  them  possessing  no 
common  amount  of  learning  and  talent,  they  could  not 
be  insensible  to  the  forcible  reasoning  of  their  oppo- 
nents, and  were  probably  oppressed  by  their  sense  of 
the  august  presence  and  the  high  spiritual  authority 

15  arrayed  against  them.  But  to  their  brethren  without, 
less  capable  of  forming  a  correct  judgment,  and  less 
likely  to  be  influenced  by  reverential  feeling,  the  result 
of  this  conference  was  the  occasion  of  disappointment 
and  remonstrance. 

20  "  Matters,"  said  a  contemporary  writer  °,  "  were  well 
calmed  by  the  king's  moderation,  if  no  after  tempest 
should  arise."  But  the  tempest  had  never  ceased :  it 
had  only  abated,  as  if  to  gather  strength  for  more 
desperate  encounters.    In  the  following  year  was  pre- 

25  sented  to  the  king  a  petition  from  ministers  in  the 
diocese  of  Lincoln,  in  which,  so  far  from  acknowledg- 
ing the  benefits  of  the  recent  examination,  they  seem 
to  have  increased  their  demands  in  proportion  to 
their  disappointment.    Charging  the  Book  of  Common 

30  Prayer  with  fifty  gross  corruptions,  and  ceremonies 
notoriously  abused  to  superstition  and  idolatry,  they 
called,  in  strong  and  peremptory  language,  for  its  total 

0  Fabric  of  the  Church,  by  W.  Tooker,  Pref.  3. 
L 


146 


The  revision  of  the  liturgy  Sfc.  [narrative. 


abolition.    And  this  was  the  beginning  of  many  sor- 
rows. 

It  has  been  observed  by  an  able  historian  p,  "  that 
there  is  no  middle  course  in  dealing  with  religious  sec- 
taries, between  the  persecution  that  exterminates  and  5 
the  toleration  that  satisfies."  Now  whatever  may  be 
the  case  in  such  a  frame  of  society  as  might  certainly 
be  conceived,  but  has  never  yet  been  realized ;  or, 
again,  whatever  may  actually  be  the  case  in  some  com- 
munities where  religion  has  ceased  to  be  a  conviction  10 
or  a  principle  (and  for  such  cases  it  is  unnecessary  to 
contend),  it  is  evident  that  during  the  whole  period 
of  the  puritanical  controversy  in  England,  no  method 
but  one  professing  moderation  on  the  part  of  the  go- 
vernment was  either  expedient  or  even  practicable.  It  15 
was  as  much  a  matter  of  conscience  on  the  one  side  to 
preserve  what  the  church  had  ordained,  as  it  was  on 
the  other  to  reject  what  their  own  private  judgment 
had  condemned.  It  might  be  deemed  as  sinful  for  the 
one  party  to  retain  a  creed  after  their  own  peculiar  20 
tenets  had  been  expunged,  as  it  would  be  for  the  other 
to  use  the  same  creed  with  such  tenets  contained  in  it. 
With  antagonists  so  opposed  to  each  other,  no  persecu- 
tion could  be  carried  far  enough  to  exterminate  either 
of  them,  and  no  toleration  could  completely  satisfy  both.  25 
The  only  method  remaining,  and  one  which  has  also 
positive  reasons  in  its  favour,  was  to  secure,  by  mild  and 
temperate  measures,  the  concurrence  and  cooperation 
of  the  middle  classes  of  men,  of  those  who  are  always 
respectable  for  their  numbers  and  their  character,  and  30 
are  always  reinforced,  and  more  especially  at  a  time 
of  danger,  from  the  adverse  parties  on  either  side  of 
them. 

P  Hallam,  Const.  Hist.  vol.  i.  p.  219,  4*0. 


CHAPTER  IV. 


Documents  connected  with  the  revision  of  king  James  I. 


I.  A  proclamation  concerning  such  as  seditiously  seek  reformation 
in  church  matters.   Wilkins'  Cone.  vol.  iv.  p.  371. 

II.  The  opinion  of  Matthew  Hutton,  archbishop  of  York,  touch- 
ing certain  matters,  like  to  be  brought  in  question  at  the  confer- 
ence.   Strype,  Whitgift,  vol.  iii.  pp.  392 — 402. 

III.  King  James  to  some  person  unknown  in  Scotland,  concerning 
the  conference  at  Hampton  Court.    Cott.  Libr.  Vespasian.  F.  3. 

IV.  A  letter  from  court  by  Toby  Matthew,  bishop  of  Durham, 
to  archbishop  Hutton,  giving  an  account  of  the  conference.  Strype, 
Whitgift,  vol.  iii.  pp.  402 — 407. 

V.  The  sum  and  substance  of  the  conference  at  Hampton  Court, 
contracted  by  William  Barlow,  D.  D.,  dean  of  Chester. 

VI.  A  letter  from  Patrick  Galloway  to  the  presbytery  of  Edin- 
burgh, concerning  the  conference.  Calderwood's  Hist,  of  the  Ch. 
of  Scotland,  pr^^.  7  i  ,  ~L  ^-i 

VII.  Archiepiscopo  Cantuariensi  et  aliis  pro  reformatione  Libri 
Communis  Precum.    Rymer,  vol.  xvi.  p.  565. 

VIII.  A  proclamation  for  the  authorizing  of  the  Book  of  Common 
Prayer  to  be  used  throughout  the  realm.  Wilkins'  Cone.  vol.  iv. 
P-377- 

l  2 


148        Proclamation  against  such  as  seditiously  [doci'.mknts. 


A  proclamation  concerning  such  as  seditiously  seel  reformation 
in  church  matters. 

AS  we  have  ever  from  our  infancy  had  manifold  proofs  of 
God's  great  goodness  towards  us  in  his  protecting  of 
us  from  many  dangers  of  our  person,  very  nearly  threatening  5 
us,  and  none  more  notorious  than  his  happy  conducting  us  in 
the  late  case  of  our  succession  to  this  crown,  which  contrary 
to  most  men's  expectation  we  have  received  with  more  quiet 
and  concurrency  of  good  will  of  our  people  (otherwise  perhaps 
of  different  dispositions)  than  ever  in  like  accident  hath  been  10 
seen  ;  so  do  we  think,  that  the  memory  of  his  benefits  ought 
to  be  a  continual  solicitation  to  us  to  shew  ourselves  thankful 
to  his  divine  majesty  whereinsoever  opportunity  shall  be  offered 
us  to  do  him  service,  but  especially  in  things  concerning  his 
honour  and  service,  and  the  furtherance  of  the  gospel,  which  15 
is  the  duty  most  beseeming  royal  authority.  Wherefore  after 
our  entry  into  this  kingdom,  when  we  had  received  informa- 
tion of  the  state  thereof  at  the  decease  of  the  queen  our 
sister  of  famous  memory,  although  we  found  the  whole  body 
thereof  in  general  by  the  wisdom  of  herself,  and  care  of  those  20 
who  had  the  administration  thereof  under  her,  in  such  good 
state  of  health,  as  did  greatly  commend  their  wisdoms,  as 
well  in  the  politic  part  of  it,  as  also  in  the  ecclesiastical, 
whereof  since  we  have  understood  the  form  and  frame,  we 
are  persuaded  that  both  the  constitution  and  doctrine  thereof  25 
is  agreeable  to  God's  word,  and  near  to  the  condition  of  the 
primitive  church  ;  yet  forasmuch  as  experience  doth  shew 
daily,  that  the  church  militant  is  never  so  well  constituted  in 
any  form  of  policy,  but  that  the  imperfections  of  men,  who 
have  the  exercise  thereof,  do  with  time  though  insensibly,  3° 
bring  in  some  corruptions ;  as  also  for  that  informations  were 
daily  brought  unto  us  by  divers,  that  some  things  used  in 
this  church  were  both  scandalous  to  many  seeming  zealous,  and 


chapter  iv.J    seek  reformation  in  church  matters. 


1  M) 


gave  advantage  to  the  adversaries ;  we  conceived  that  no 
subject  could  be  so  fit  for  us  to  shew  our  thankfulness  to 
God,  as  upon  serious  examination  of  the  state  of  this  church, 
to  redeem  it  from  such  scandals,  as  both  by  the  one  side  and 
5  the  other  were  laid  upon  it.  For  our  instruction  wherein,  we 
appointed  a  meeting  to  be  had  before  ourself  and  our  council, 
of  divers  of  the  bishops  and  other  learned  men,  the  first  day 
of  the  next  month,  by  whose  information  and  advice  we  might 
govern  our  proceeding  therein,  if  we  found  cause  of  amend- 

ioment.  But  by  reason  of  the  sickness  reigning  in  many  places 
of  our  kingdom,  the  unseasonable  time  of  the  year  for  travel, 
and  the  incommodity  of  the  place  of  our  abode  for  such  an 
assembly,  we  were  constrained  to  defer  it  till  after  Christmas. 
At  which  consultation  we  shall  both  more  particularly  under- 

15  stand  the  state  of  the  church,  and  receive  thereby  light  to 
judge,  whether  there  be  indeed  any  such  enormities  as  are 
pretended,  and  know  how  to  proceed  to  the  redress.  But 
this  our  godly  purpose  we  find  hath  been  misconstrued  by 
some  men's  spirits,  whose  heat  tendeth  rather  to  combustion 

20  than  reformation,  as  appeareth  by  the  courses  they  have 
taken ;  some  using  public  invectives  against  the  state  eccle- 
siastical here  established,  some  contemning  their  authority 
and  the  processes  of  their  courts,  some  gathering  subscrip- 
tions of  multitudes  of  vulgar  persons  to  supplications  to  be 

25  exhibited  to  us,  to  crave  that  reformation,  which  if  there  be 
cause  to  make,  is  more  in  our  heart  than  in  theirs.  All 
which  courses,  it  is  apparent  to  all  men,  are  unlawful,  and  do 
savour  of  tumult,  sedition,  and  violence,  and  not  of  such  a 
Christian  modesty,  as  beseemeth  those,  who  for  piety's  sake 

30  only  desire  redress  of  things  they  think  to  be  amiss,  and 
cannot  but  be  the  occasions  of  dissentious  partialities,  and 
perhaps  of  greater  inconveniences  among  our  people. 

For  preventing  whereof,  we  have  thought  it  necessary  to 
make  public  declaration  to  all  our  subjects,  that  as  we  have 

35  reason  to  think  the  estate  of  the  church  here  established,  and 
the  degrees  and  orders  of  ministers  governing  the  same,  to  be 
agreeable  to  the  word  of  God  and  the  form  of  the  primitive 
church,  having  found  the  same  blessed  in  the  reign  of  the  late 
([iieen  with  great  increase  of  the  gospel,  and  with  a  most 


150     Proclamation  against  such  as  seditiously  Sfc.  [documents. 


happy  and  long  peace  in  the  politic  state,  which  two  things, 
the  true  service  of  God,  and  happiness  of  the  state,  do  com- 
monly concur  together;  so  are  we  not  ignorant,  that  time 
may  have  brought  in  some  corruptions,  which  may  deserve  a 
review  and  amendment,  which  if  by  the  assembly  intended  by  5 
us  we  shall  find  to  be  so  in  deed,  we  will  therein  proceed 
according  to  the  laws  and  customs  of  this  realm  by  advice  of 
our  council,  or  in  our  high  court  of  parliament,  or  by  convo- 
cation of  our  clergy,  as  we  shall  find  reason  to  lead  us ;  not 
doubting,  but  that  in  such  an  orderly  proceeding  we  shall  10 
have  the  prelates  and  others  of  our  clergy  no  less  willing,  and 
far  more  able  to  afford  us  their  duty  and  service,  than  any 
other,  whose  zeal  goeth  so  fast  before  their  discretion.  Upon 
which  our  princely  care,  our  pleasure  is,  that  all  our  subjects 
do  repose  themselves,  and  leave  to  our  conscience  that  which  15 
to  us  only  appertaineth,  avoiding  all  unlawful  and  factious 
manner  of  proceeding ;  for  that  hereafter  if  any  shall  either 
by  gathering  the  subscriptions  of  multitudes  to  supplications, 
by  contemptuous  behaviour  of  any  authority  by  the  laws 
resting  in  ecclesiastical  persons,  by  open  invectives  and  inde-  20 
cent  speeches  either  in  the  pulpit  or  otherwise,  or  by  disobe- 
dience to  the  processes  proceeding  from  their  jurisdiction, 
give  us  cause  to  think,  that  he  hath  a  more  unquiet  spirit 
than  becometh  any  private  person  to  have  toward  public 
authority,  we  will  make  it  appear  by  their  chastisement,  how  25 
far  such  a  manner  of  proceeding  is  displeasing  to  us,  and  that 
we  find  that  these  reformers  under  pretended  zeal  affect 
novelty,  and  so  confusion  in  all  estates,  whereas  our  purpose 
and  resolution  ever  was,  and  now  is,  to  preserve  the  estate  as 
well  ecclesiastical  as  politic  in  such  form  as  we  have  found  it  30 
established  by  the  laws  here,  reforming  only  the  abuses,  which 
we  shall  apparently  find  proved,  and  that  also  to  do  by  such 
mature  advice  and  deliberation  as  we  have  above  mentioned. 
Wherefore  we  admonish  all  men  hereby  to  take  warning,  as 
they  will  answer  the  contrary  at  their  peril.  Given  under  35 
our  hand  at  Wilton  the  24th  day  of  October,  of  our  reign  of 
England,  France,  and  Ireland  the  first,  and  of  Scotland  the 
thirtieth  and  seventh  year,  anno  Domini  mdciii. 


chapter  iv.]       The  opinion  of  Matthew  Button. 


151 


II. 

The  opinion  of  Matthew  Hutton,  archbishop  of  York,  touching 
certain  matters,  like  to  be  brought  in  question  before  the  king's 
most  excellent  majesty,  at  the  conference  at  court.  Written 
October  9.  1™°  Jacobi,  to  the  archbishop  of  Canterbury. 

5  Question  I. 

First,  Concerning  the  appropriations :  Whether  they  be  to 
be  given  over  to  the  ministers  of  the  gospel,  or  may  con- 
tinue, &c. 

This  question  dependeth  of  another;  viz.  Whether  tithes 
io  now  in  the  time  of  the  gospel  are  to  be  paid  jure  divino  or 
jure  positivo. 

Respons.  My  opinion  is  with  Peter  Martyr,  19.  Judicum, 
That  he  that  laboureth  is  worthy  of  his  hire,  and  that  the 
preachers  of  the  word  must  have  a  competent  portion  to  live 

iS  of;  but  not  precisely  of  tithes. 

To  make  the  matter  more  plain,  we  must  understand,  that 
the  Law  of  Moses  was  divided  into  three  parts,  moral,  cere- 
monial, and  judicial :  and  that  these  three  laws  were  (as  it 
were)  three  adjuncts  unto  the  subjects,  (to  speak  after  Ramus 

20  his  logick.)  The  ceremonial  law  was  tied  to  the  priesthood  of 
Levi.  Which  being  taken  away  and  abrogated,  the  whole 
law  also  is  abrogate,  as  St.  Paul  saith,  Heb.  vii.  "  Mutato 
sacerdotio,  necesse  est  ut  legis  mutatio  fiat."  The  judicial 
law  was  annexed,  and  given  to  that  nation,  or  people,  and 

25  that  government ;  which  being  cast  off,  and  that  government 
ceasing,  the  judicial  law  is  abrogate  :  but  not  so  as  the  cere- 
monial law  is,  but  made  not  necessary  for  any  state  to  be 
tied  unto.  (Albeit,  Struthius  and  Monetarius,  two  notable 
hereticks  of  late  times,  would  have  all  the  world  to  be  go- 

3overned  by  the  judicial  law  of  Moyses.)  For  kingdoms  and 
commonwealths  may  retain  some,  and  alter  some,  as  in  wis- 
dom shall  be  thought  convenient.  Theft  by  that  law  was 
punished  by  restitution.  In  this  land,  and  (almost)  in  all 
countries,  it  is  punished  with  death.    As  for  the  moral  law, 


152 


The  opinion  of  Matthew  Hutton  [documents. 


it  abideth  for  ever,  because  the  image  of  God  (though  rased 
and  much  defaced  in  all  men)  doth  still  remain ;  and  by  the 
law  of  nature  and  reason  doth  owe  a  duty  to  God  and  to  all 
men,  &c. 

Now  by  what  law  were  tythes  commanded  by  Moyses  I  5 
Peter  Martyr  (Judic.  19.)  saith,  by  the  ceremonial  law: 
and  that  tythes  did  aim  at  Christ,  the  giver  of  all  things. 
But  now,  (Martyr  saith,)  "  stipendia  ministris,  she  persol- 
vantur  ex  agris,  sive  ex  sedibus,  sive  pecunia  numerata,  sive 
in  decimis,  nihil  refert ;  modo  non  sordide,  sed  honeste,  sus-  10 
tententur." 

In  this  ceremonial  law  of  tithes  there  was  something  moral, 
that  is,  that  a  sufficient  portion  should  be  allotted  to  the 
ministers,  &c.  and  that  abideth  still.  But  precisely  the  tenth 
part,  that  was  ceremonial,  and  bindeth  not  now.  As  in  the  15 
moral  law  of  the  sabbath,  there  was  something  ceremonial: 
moral,  that  some  day  or  time  should  be  allotted  to  God's 
service;  but  precisely  the  seventh  day,  and  not  the  eighth 
day,  that  was  ceremonial,  and  is  abrogate.  So  in  the  cere- 
monial law,  the  moral  doth  continue,  the  ceremonials  are  20 
taken  away. 

That  excellent  book,  called  "  The  Doctor  and  Student," 
(the  author  whereof  was  called  St.  German,)  in  the  55th 
chapter  saith,  that  tythes  did  belong  to  the  judicials  of 
Moses,  to  the  government  of  the  nation.  But  he  is  in  25 
opinion,  that,  by  the  law  of  reason  and  nature,  (which  is  the 
moral  law,)  the  ministers  of  the  New  Testament  must  be 
sufficiently  provided  for  in  land,  rent,  or  otherwise,  but  not 
necessarily  by  tithes.  For  he  saith,  that  many  whole  coun- 
tries pay  no  tithes,  and  that  our  laws  in  many  cases  do  allow  30 
of  a  prescription,  "  de  non  decimando;"  which  cannot  be 
against  the  law  of  God. 

Now  as  for  appropriations,  I  think,  superstition  was  the 
cause  of  most  of  them ;  but  now  they  are  confirmed  by  the 
law  of  the  land,  and  universally  dispersed  by  the  same  law ;  35 
some  in  the  crown;  some  belonging  to  colleges  in  the  uni- 
versities, (and  they  are  best  bestowed ;)  some  belong  to 
noblemen  and  bishops ;  some  to  cathedral  churches  and  hos- 
pitals ;  some  to  gentlemen  and  others,  inferiors  of  all  sorts ; 


chapter  iv.]      touching  the  conference  at  court. 


153 


some  are  seized  of  them,  as  of  inheritance ;  more  possessed, 
as  of  leases ;  and  all  these,  bonce  fidei  possessores  :  and  there- 
fore may  keep  them  with  a  safe  conscience ;  and  the  parish- 
ioners are  bound  in  conscience,  as  to  the  parsons  and  vicars, 
5  so  to  the  approprietaries,  or  to  their  farmers,  to  pay  their 
tithes  truly,  though  they  be  never  so  wicked  men.  "  Suum 
cuique  tribuere  est  proprium  munus  justitise.11 

I  wish  better  provision  were  made  for  godly  preachers. 
But  how  it  may  be  done,  I  leave  that  to  his  majesty,  (who  is  / 
io  both  learned,  wise,  and  careful  for  religion,)  and  to  the  grave 
men  of  state  and  of  the  church.    Thus  much  of  the  first 
question. 

Question  II. 

As  touching  the  government  of  the  church  in  this  kingdom, 

15  under  his  majesty,  whether  by  bishops  or  by  presbyteries,  I  will 
shew  my  opinion  as  briefly  as  I  can. 

Respons.  Presbytery  is  more  popular,  bishops  more  aristo- 
cratical.  Presbytery  hath  a  resemblance  with  a  sanhedrim  of 
the  Jews ;  which  being  a  part  of  the  judicial  law,  is  so  abro- 

20  gate,  that  it  is  made  not  necessary  to  be  reteyned  in  the  time 
of  the  New  Testament :  neither  the  authoritie  of  that  which 
was  the  great  sanhedrim ;  nor  of  the  twenty-three,  the  mid- 
dle ;  nor  of  three,  which  was  the  lowest,  and  dealt  with  small- 
est matters.    But  our  presbyteries  do  derive  their  authority 

25  from  the  apostles1  time.  Priests  and  bishops,  they  say,  were 
all  one,  as  Jerom  saith  to  Evagrius  a,  and  upon  the  Epistle  to 
Titus  :  and  they  governed  the  church  communi  consilio.  But 
afterwards,  for  avoiding  of  schism,  "  in  toto  orbe  decretum 
est,11  it  was  decreed  in  all  the  world,  that  one  of  the  number 

30  of  the  priests  should  be  elected  to  be  over  the  rest,  and  to 
have  the  general  care  over  the  priests  :  but  "  magis  consuetu- 
dine,  quam  dispositionis  Dominican  veritate.11 

Whereas  indeed  bishojis  have  their  authority,  not  by  any 
custom  or  decree  of  man,  but  from  the  apostles  themselves, 

35  as  Epiphanius  proveth  plainly  against  Arrius  the  heretick  ; 
who,  being  a  proud  man,  because  he  could  not  get  to  be 


a  S.  Jerom.  in  rap.  ad  Tit. 


154 


The  opinion  of  Matthew  Hutton  [documents. 


bishop  himself,  thought,  that  "  idem  est  episcopus  et  pres- 
byter." With  this  opinion  St.  Augustine  doth  charge  that 
heretick,  in  his  book  "  De  Hseresibus,  Ad  quod  vult  Deum." 
But  Epiphanius  doth  shew  the  difference  to  be,  not  only 
because  the  bishop  hath  authority  over  the  priests,  but  be-  5 
cause  presbyter  begetteth  children  to  the  church  by  preach- 
ing and  baptizing ;  the  bishop  begetteth  fathers  to  the  church 
by  giving  of  orders.  "  Hujus  rei  gratia  reliqui  te  in  Creta, 
ut  quae  desunt  pergas  corrigere ;  constituas  oppidatim  pres- 
byteros,"  &c.  And  so  it  hath  continued  in  the  church  ever  10 
since.    The  question  then  is  this : 

Whether  is  better,  the  bishops  to  continue  in  England,  or 
that  presbyteries  be  brought  into  this  realm  and  church  of 
England  S 

Aristotle  saith,  There  are  three  kinds  of  good  states ;  15 
basilia,  the  best;  aristocratia,  the  next:  and  timocratia,  the 
meanest  of  all  the  three :  where  one,  few,  or  many  govern  for 
the  good  of  the  whole  commonwealth.    Three  other  sorts  of 
evil  states,  tyrannis,  oligarchic:,  and  democratia ;  where  one, 
few,  or  the  multitude  have  care  only  of  their  own  private,  20 
and  not  of  the  good  of  the  whole.    If  the  gospel  be  preached 
in  any  of  the  evil  states,  there  is  hope  it  will  make  it  good. 
If  in  any  of  the  good  states,  it  is  no  doubt  but  it  will  make 
it  better.    But  one  ecclesiastical  government  and  discipline 
is  not  fit  for  all  commonwealths.    The  sanhedrim  of  the  Jews  35 
was  not  so  convenient  in  the  time  of  the  kings,  as  it  was 
before  and  afterwards.     Josephus  writes,  that  when  the 
people  would  needs  have  a  king,  Samuel  was  sore  offended 
thereat b,  because  "  valde  delectabatur  optimatum  guberna- 
tione ;  at  non  amabat  regiam  potestatem  ut  nimiam  c.'"    And  30 
Hircanus  and  Aristobulus,  before  Pompey,  refuse  to  be  under 
kings,  and  desire  that  the  people  may  be  governed  by  God's 
priests,  as  was  the  manner  of  the  country.    So  likewise  at 
this  time,  they  that  so  much  do  magnify  the  government 
by  presbyteries,  like  better  of  a  popular  state  than  of  a  35 
monarchy.    Yea,  Calvin  himself,  the  chief  patron  of  pres- 
byteries, as  he  misliketh  that  a  king  should  be  supream  head, 

b  Lib.  vi.  cap.  4.  Antiq.  c  Lib.  xiv.  cap.  5. 


chapter  iv.]      touching  the  conference  at  court.  155 

so  he  commendeth,  beyond  all  other,  a  mixt  state  of  aristo- 
cratia  and  timocratiad.  Such  was  and  is  at  Geneva.  And 
so  a  popular  government  by  presbyteries  is  more  fit  for  a 
popular  government  than  it  is  for  basilia. 
5  Therefore  the  king's  majesty,  as  he  is  a  passing  wise  king,  , 
and  the  best  learned  prince  in  Europe,  had  need  to  take/ 
heed,  how  he  receiveth  into  his  kingdom  such  a  popular 
government  ecclesiastical  as  is  that  of  the  presbyterie ;  "  no 
forte,  &c.  latet  anguis  in  herba."  Basilia,  the  worst  of  the 
10 three,  &c.  And  the  king  to  be  suprcam  head  of  the  church, 
misliked,  &c.    Thus  much  of  the  second  question. 

Question  III. 

Thirdly,  I  am  informed,  there  is  great  banding  by  men  of 
good  learning,  (but  of  singular  wisdom  and  learning  in  their 

15  own  opinion,)  set  on  by  busy-bodies,  hot  and  guiddy  heads, 
who  fear  nothing  more,  than  lest  they  should  seem  to  doubt 
of  any  thing :  these  Lucians,  or  Luciferians,  intend  to  dis- 
grace and  deface  the  Book  of  Common  Prayer  and  the  min- 
istration of  the  sacraments ;  either  to  overthrow  it,  or  (at 

20  least)  to  alter  it.  But  these  men,  though  they  make  small 
accompt  of  the  bishops  now  lyving  in  this  church,  yet  (me- 
thinks)  should  reverence  reverend  archbishop  Cranmer,  learned 
bishop  Ridley,  and  grave  bishop  Latymer,  who  at  one  time 
yielded  their  bodies  to  be  burnt,  for  the  defence  of  that  book, 

25  and  the  gospel  professed  in  the  church  of  England,  in  the 
time  of  vertuous  king  Edward  the  Sixth. 

This  matter  began  almost  forty  years  ago,  and  hath  been 
answered  first  and  very  sufficiently  by  your  grace  unto  T.  C. 
and  since  very  well  by  divers  others :  yet  being  required,  I 

30  am  content  to  set  down  my  opinion  shortly  in  some  few 
points. 

One  chief  thing  is  misliked;,  that  women,  midwives,  and 
laymen,  seem  to  be  permitted  to  baptize  in  time  of  necessity. 

Respons.  I  answer  briefly.  First,  That  the  book  doth  not 
35  allow  of  it.  Secondly,  That  it  was  not  said  to  women  or 
laymen,  "  Ite,  predicate,  baptizantes  eos  in  nomine,"  &c.  and 


<1  Calvin,  in  Amos.  cap.  7.  Institut.  lib.  iv.  cap.  20. 


156 


The  opinion  of  Matthew  Button  [documents. 


therefore  they  may  not  minister  the  sacrament  of  baptism. 
I  say  also  with  Epiphanius,  contra  Collyridianos,  that  the 
blessed  Virgin  Mary  her  self  was  not  permitted  to  baptize. 
And  he  charged  Marcion  the  heretick,  that  he  gave  leave  to 
women  to  baptize.  And  yet  I  confess,  that  not  only  the  5 
church  of  Rome,  but  all  the  schoolmen,  and  almost  all  the 
ancient  fathers,  do  hould  it  lawful,  that  laymen  may  baptize 
in  time  of  necessity.  Tertullian  de  baptismo ;  "  Alioquin 
laicis  jus  est  dandi :  quod  enini  ex  aequo  accipitur,  ex  aequo 
dari  potest."  Augustine  also,  contra  Epist.  Parmeniani,  and  10 
in  many  other  places,  alloweth  of  the  baptism  ministred 
by  laymen.  Zozomenus  writethe,  that  Athanasius,  a  boy, 
playing  with  boyes,  baptized  certain  of  them ;  and  yet  Alex- 
ander, bishop  of  Alexandria,  would  not  suffer  them  to  be 
baptized  again.  This  erroneous  custom  and  abuse  of  the  15 
holy  sacrament  did  grow  from  another  error,  urged  especially 
by  that  good  father,  St.  Augustine,  ("  Quandoque  bonus  dor- 
mitat  Homerus,11)  that  children  dying  without  baptism  could 
not  be  saved :  which  hath  no  sufficient  warrant  in  the  word. 
The  promise  is,  "  Ero  Deus  tuus,  et  Deus  seminis  tui."  So  20 
that  the  children  of  Christian  parents  are  within  the  cove- 
nant before  baptism ;  and  by  baptism  are  sealed  and  de- 
clared so  to  be :  as  by  circumcision  were  the  children  of  the 
Israelites.  Yet  if  they  died  before  the  eighth  day,  they  were 
not  thought  to  be  condemned.  David  would  not  have  been  25 
cheared  and  comforted,  when  his  son  died  the  seventh  day, 
and  before  he  was  circumcised,  if  he  had  thought  he  had 
been  condemned :  Nay,  saith  he,  (2  Sam.  xii.)  "  I  must  go  to 
him,"  &c. 

Why  then  doth  the  book  allow  that  women  should  baptize  ?  30 
The  best  answer  is,  that  though  the  book  seem  so  to  do, 
yet  doth  it  not  commend  or  allow  of  that  fact.  True  it  is, 
that  their  charitable  dealing  can  do  the  child  no  harm,  and 
their  fervent  prayer  to  God  may  do  it  good.  And  the  sick, 
woful  mother  receiveth  comfort,  if  it  die.  But  if  it  live,  it  35 
is  commanded  by  the  book,  that  the  child  be  brought  to 
the  church,  and  the  witnesses  to  be  examined  of  all  circum- 


e  Lib.  ii.  cap.  16. 


,'Hapter  iv.]    j|  touching  the  conference  at  court. 


157 


stances ;  and  if  the  minister  find  a  manifest  defect,  he  is  com- 
manded to  proceed  to  prayer,  and  to  the  ministration  of  bap- 
tism, and  (at  the  least)  baptize  the  child  with  a  condition  : 
viz.  "  If  thou,  Ar.  be  not  already  baptized,  I  baptize  thee  in 
5  the  name  of  the  Father,  Son,  and  of  the  Holy  Ghost."  It  is 
referred  to  the  judgment  of  the  minister,  whether  he  think 
the  baptism  sufficient  and  lawful. 

And  the  fourth  general  council  of  Carthage,  (canon  100,) 
whereunto  St.  Augustin  did  subscribe,  hath  these  words  : 

10  "  Mulier  baptizare  non  presumat.11  And  I  heard  divers  reve- 
rend fathers  (who  were  learned  preachers  in  king  Edward's 
days,  and  very  privy  to  the  doings  in  the  convocation,  and 
themselves  dealers,  in  anno  primo  EKzabethce)  affirm  plainly, 
that  there  was  no  meaning  to  allow,  that  midwives  or  women 

IS  should  baptize,  no  more  than  to  minister  the  supper  of  the 
Lord  to  the  sick  in  private  houses.  But  would  not  lay  it 
down  in  plain  words,  lest  it  might  hinder  the  passage  in  the 
parliament :  tantse  molis  erat  Romanum  tollere  ritum. 

Question  IV. 

20  Another  thing  is  misliked,  viz.  that  the  child  is  signed  with 
the  sign  of  the  cross  in  the  forehead. 

Respons.  I  answer,  that  the  sign  of  the  cross  is  and  hath 
been  much  abused  in  popery : 

"  Per  cruris  hoc  signum,  fugiat  procul  omne  malignum." 

25  I  say  further,  that  it  is  not  necessary  to  be  used  in  that  sa- 
crament. Yea,  the  papists  themselves  confess,  that  it  is  not 
of  the  substance,  which  standeth  of  two  parts,  as  Augustine 
saith,  "Accedit  verbum  ad  elementum,  et  fit  sacramentum, 
etiam  visibile  verbum  f  .,1    Notwithstanding  to  the  ministra- 

30  tion  thereof  five  things  are  required  :  the  party  baptizing,  the 
party  baptized,  a  meaning  to  do  that  which  Christ  com- 
manded, the  element  of  water,  and  the  form  of  the  words,  &c. 
Henricus  de  Vurima  in  Quartam  Sentent.  comprehendeth 
them  in  these  two  verses  : 

35  "  Cum  tincto  tingens,  intentio,  post  aqua,  forma 

Verborum,  faciunt,  ut  sit  baptismatis  esse." 


f  80.  Tract,  in  Joan. 


158  The  opinion  of  Matthew  Hutton  [documents. 

All  other  things  whatsoever,  he  confesseth  not  to  be  of  the  sub- 
stance ;  and  he  comprizeth  many  of  them  in  three  verses : 
"  Sal,  oleum,  chrisma,  cereus,  chrismale,  saliva, 
Flatus,  virtutem  baptismatis  ista  figurant ; 

Haec  cum  patrinis  non  mutant  esse,  sed  ornant."  5 
The  same  we  say  of  the  cross :  baptism  may  be  well  without 
it.    But  we  say  also,  it  may  be  well  used  ;  and  is  well  used  in 
the  church  of  England. 

It  is  a  very  ould  ceremony,  used  by  the  best  fathers, 
both  without  baptism  and  in  baptism.  "  Insultat  Paganus  10 
crucifixo  Christo :  videam  ego  in  frontibus  regum  crucem 
Christis.  Again,  Usque  adeo  de  cruce  non  erubesco,  ut 
non  in  occulto  loco  habeam  crucem  Christi,  sed  earn  in 
fronte  portem.  Ad  omnem  progressum  atque  promotum, 
ad  omnem  aditum  et  exitum,  &c.  frontem  crucis  signaculo  15 
terimus  h." 

It  was  also  used  in  baptism,  "  Baptisma  quoque  per  crucem 
datur.  Oportet  eniui  signaculum  hoc  sumere,  fee.'"  Cyprian 
also,  in  his  sermon  "  De  Passione  Christi,"  saith,  that  the  sign 
of  the  cross  was  used  in  all  sacraments  k.  20 

Now  being  set  down  in  this  church  by  publick  authority, 
it  may  not  be  spurned  at  by  private  men.  Humility  and 
obedience  to  the  prince  and  his  laws,  in  all  things  not  con- 
trary to  God's  laws,  beseem  best  for  all  subjects  and  private 
men.  25 

Question  V. 

It  is  much  misliked  in  the  litany,  that  we  pray  to  be  de- 
livered from  sudden  death.  We  ought  so  to  live,  that  death 
should  never  find  us  unprepared. 

Respons.  I  answer,  that  sudden  death  to  the  wicked  is  said  30 
to  be  part  of  their  happiness  in  this  world ;  that  when  they 
have  spent  their  lives  in  voluptuousness,  and  all  worldly 
felicity,  they  are  not  tormented  with  long  and  lingring  sick- 
ness, but  without  pain  they  are  suddenly  taken  away.  So 
saith  Job  xxi.  "  Ducunt  in  bonis  dies  suos,  et  in  momentum  35 
descendunt  in  sepulchrum." 


e  Augustinus  in  Psal.  cxli.  h  Ibidem.  Tertullian.  de  Corona  Milit. 

i  Chrysost.  Horn.  13.  in  Philipp.  k  Cyprian,  in  Sermone  de  Passion. 


chapter  iv.]      touching  the  conference  at  court.  159 

I  say  further,  it  is  sometime  a  blessing  for  God's  children 
to  be  taken  away  by  death,  lest  they  should  fall  into  divers 
sins.  And  so  saith  Cyprian,  De  Mortalitate1,  upon  these 
words  of  the  Book  of  Wisdom,  "  Eaptus  est,  ne  malitia  mu- 
Staret  intellectum  ejus.11  He  commendeth  hasty  death,  be- 
cause thereby  men  are  taken  away  from  the  danger  of  sin ; 
and  that  children  by  death  avoid  the  danger  of  slippery 
age. 

And  Augustin  also  saith,  "  Quomodo  homini  lapso,  et  in 
ioeodem  lapsu  istam  vitam  misere  finienti,  atque  ad  pcenas 
eunti  talibus  debitas,  non  plurimum  summeque  prodesset,  si 
ex  hoc  tentationum  loco  priusquam  laberetur,  morte  rape- 
returm.  To  be  by  death  snatched  away  from  sinning  is  a 
blessing,  as  to  dye  suddenly  in  sin  is  a  curse.  "  Electi  non- 
15  nulli,  accepta  gratia,  in  qualibet  setate  periculis  hujus  vitse 
mortis  celeritate  subtrahuntur 11.11  And  so  are  taken  away 
hastily,  lest  they  should  sin. 

Hut  by  sudden  death  to  be  taken  away  in  the  act  of  sin, 
without  space  or  grace  to  repent,  is  a  most  fearful  and  ter- 
20  rible  thing ;  as  were  Core,  Dathan,  Abiron,  Absolon,  Ananias 
and  Sapphira,  and  many  more.    From  such  sudden  death 
every  man  ought  to  say,  Good  Lord  deliver  us. 

But  contrariwise,  what  a  singular  blessing  is  it,  when  a 
man  hath  space  and  grace,  not  onely  to  repent  him  of  his 
25  sins,  but  also  to  dispose  of  his  things,  and  make  open  pro- 
fession of  his  faith,  that  he  dieth  the  servant  of  God,  and  so 
yieldeth  his  soul  into  the  hands  of  God  ?  It  is  a  comfortable 
edifying  of  them  that  be  present,  or  shall  hear  of  his  godly 
departure.  Who  wisheth  not  to  dye  the  death  of  Abraham, 
30  Isaac,  and  Jaakob,  or  David,  &c.  \ 

Lastly,  There  are  some  things  that  we  must  simply  pray 
for  without  condition ;  as,  that  God's  name  may  be  hallowed, 
his  will  fulfilled,  the  kingdom  of  Christ  enlarged;  that  we 
ourselves  may  live  and  die  in  the  favour  of  God,  by  the 
35  merits  of  Christ  Jesus.  These  things,  and  such  like,  we 
must  pray  for  without  condition.  Other  things,  which  be- 
long to  this  life,  and  the  manner  of  our  death,  we  may  pray 

1  Cyprian,  de  Mortalit.  cap.  4.  m  August,  de  Praedest.  Sanct.  cap.  14. 

n  August,  de  Corrupt,  de  Gratia,  cap.  7. 


160 


The  opinion  of  Matthew  Hutton.  [documents. 


for  with  this  condition,  if  it  may  so  stand  with  the  good  will 
and  pleasure  of  Almighty  God.  And  this  condition,  tho1  not 
expressed,  is  understood  in  very  many  prayers  in  the  litany. 
From  battel  and  murther;  from  plague,  pestilence,  and  famine  ; 
and  from  sudden  death.  From  sudden  death  without  repent- 5 
ance,  we  must  simply  pray  to  be  delivered.  But  yet  indefi- 
nitely we  may  well  pray  to  be  delivered  from  sudden  death, 
with  condition,  if  it  may  stand  with  the  good  pleasure  of  our 
good  God.  And  a  condition  is  understood  in  one  petition  of 
the  Lord's  Prayer,  Give  us  this  day  our  daily  bread ;  the  rest  10 
without  condition. 

The  Lord,  for  his  Christ's  sake,  bless  his  majesty  with  his 
manifold  graces  :  that  he  may  maintain  the  gospel  in  this 
church,  as  his  dear  sister,  most  worthy  queen  Elizabeth,  did 
leave  it ;  and  that  as  he,  in  his  golden  book  to  the  prince  his  15 
son,  doth  shew  his  dislike  both  of  superstitious  papists  and 
giddy- headed  puritans,  so  God  may  give  him  courage  and 
constancy  to  withstand  them  both ;  that  neither  the  papists 
may  obtain  their  hoped  toleration,  nor  the  puritans  their 
fantastical  platform  of  their  reformation. 


III. 

King  James  to  some  person  unknown  in  Scotland;  concerning 
the  conference  at  Hampton  Court  between  him  and  the  pu- 
ritans. 

My  honest  Blake,  I  dare  not  say,  faced  3.  The  letters  25 
talking  of  deambulatorie  counsils,  and  such  like  satyrike  trikis, 
did  a  little  chafe  me ;  but  yee  may  see  I  answered  according 
to  the  old  scholar's  rule,  "  In  quo  casu  quaeris,  in  eodem  re- 
spondere  teneris.11  For  I  would  be  sorry  not  to  be  as  con- 
stant indeed  as  she  was,  who  called  her  self,  Semper  eadem.  30 
Indeed  ye  may  tell  the  Beagil,  that  he  had  best  cease  to  com- 
plain of  me  being  a  Peripatetike.  For  I  will  oftentimes  walk 
so  fast  about  and  about  with  him,  that  he  will  be  like  to  fall 


CHAPTER  IV.] 


King  James'  letter. 


161 


down  dead  upon  the  floure.  I  can  give  you  no  other  thanks 
for  [your  daily  working  and  publike  smiling  upon  me ;  onely 
this,  do  quhat  you  can,  yee  can  give  me  no  more  argumentis 
of  your  faithful  affection  towards  me  ;  and  do  quhat  I  can  unto 
5  you,  I  cannot  never  increase  a  haire  the  devotion  of  your  ser- 
vice towards  me. 

We  have  kept  such  a  revell  with  the  puritans  here  this 
two  days,  as  was  never  heard  the  like  :  quhaire  I  have  pep- 
pered thaime  as  soundlie  as  yee  have  done  the  papists  thaire. 

iolt  were  no  reason,  that  those  that  will  refuse  the  airy  sign 
of  the  cross  after  baptism  should  have  their  purses  stuffed 
with  any  more  solid  and  substantial  crosses.  They  fled  me 
so  from  argument  to  argument,  without  ever  answering  me 
directly,  ut  est  eorum  moris,  as  I  was  forced  at  last  to  say  unto 

15  thaime ;  that  if  any  of  thaime  had  been  in  a  college  disputing 
with  thair  scholars,  if  any  of  thair  disciples  had  answered 
them  in  that  sort,  they  would  have  fetched  him  up  in  a  place 
of  a  reply ;  and  so  should  the  rod  have  plyed  upon  the  poor 
boyes  buttocks.    I  have  such  a  book  of  thaires  as  may  well 

20  convert  infidels,  but  it  shall  never  convert  me,  except  by 
turning  me  more  earnestly  against  thayme. 

And  thus  praying  you  to  commend  me  to  the  honest  cham- 
berlain, I  bid  you  heartily  farewel. 

James  E. 


IV. 

25  A  letter  written  from  court  by  Toby  Matthew,  bishop  of  Dur- 
ham, to  Hutton,  archbishop  of  York  ;  giving  an  account  at 
large  of  the  conference  at  Hampton  Court  before  the  king,  in 
January  1603. 

May  it  please  your  grace  :  Upon  Thursday  the  12th  of 
30  this  instant,  [January,]  my  lords  grace  of  Canterbury,  with 
the  bishops  of  London,  [Durham  interlined,]  Winchester, 
Worcester,  St.  David's,  Chichester,  Carlisle,  Peterborough, 
and  my  self,  out  of  the  privy  chamber,  were  sent  for  by  his 


162 


Bp.  Matthew's  letter  about  the  [documents. 


majesty  into  an  inner  withdrawing  chamber ;  where  in  a  very 
private  manner,  and  in  as  few  words,  but  with  most  gracious 
countenance,  he  imparted  to  us,  first,  the  cause  wherefore 
we  were  called  up ;  which  was,  for  the  reformation  of  some 
things  amiss  in  ecclesiastical  matters,  supposed,  and  by  some  5 
complained  of.  Next,  how  desirous  he  was,  and  we  ought  to 
be,  that  the  kingdom  of  Ireland  might  be  reduced  to  the 
true  knowledge  of  God,  and  true  obedience.  To  which  latter, 
without  the  former,  he  could  never  hope  to  find  among  them. 
Lastly,  his  majesty  gave  us  to  understand,  that  the  day  was  10 
somewhat  mistaken,  being  meant  by  him  to  be  the  Saturday 
after :  at  which  time  his  majesty  willed  us  to  repair  to  the 
court  again. 

Which  when  we  did  accordingly,  his  highness,  about  eleven 
of  the  clock,  in  his  privy  chamber,  in  the  presence  of  the  15 
privy  council  only,  sitting  on  his  right  hand,  and  all  the  bi- 
shops on  his  left,  made  an  excellent  oration  of  an  hour  long, 
declaring,  "  That  religion  was  the  soul  of  a  kingdom,  and 
unity  the  life  of  religion.  That  as  both  among  the  Jews  and 
the  heathen,  so  among  the  Christian  emperors,  their  chiefest2o 
care  was  first  to  establish  God's  worship.  And  that  in  this 
realm  of  England,  as  sondrie  of  the  kings  had  been  religious 
in  their  kynde,  of  auncient  tvme,  so  in  this  latter  age  there 
had  been  made  divers  alterations ;  as,  by  king  Henry  the 
Eighth  in  some  points ;  by  king  Edward  in  many  more ;  25 
by  queen  Marie,  who  crossed  them  both ;  and  lastly,  by 
queen  Elizabeth,  who  reformed  her  sister's  superstitions,  and 
established  the  church  of  God  here,  in  the  doctrine  of  Christ, 
and  discipline  agreable  to  the  same.  Whereunto,  because 
some  preachers  in  sondrie  parts  of  the  realme  did  not  so  30 
submit  themselves,  but  that  some  contradiction  and  discon- 
tentment did  arise  long  since,  and  increase  of  late,  little  less 
than  to  a  schisme,  (a  point  most  perillous  as  well  to  the 
common  weale  as  to  the  church:)  therefore  he  had  convened 
us,  the  reverend  fathers,  to  consult  with  us :  first,  aparte  35 
from  our  opposites,  for  avoiding  contention  towards  us  and 
them,  and  for  his  own  resolutions  in  some  particulars,  which 
the  contrary  faction  imputed  partly  to  the  Book  of  Common 
Prayer,  and  partly  to  the  forme  of  church  government  here. 


CHAPTER  IV.] 


conference  at  Hampton  Court. 


163 


Which  said  particulars  were,  I.  The  forme  of  absolution 
after  the  publique  confession  of  synnes.  II.  The  manner 
of  confirmation  of  children.  III.  The  toleration  of  private 
laptisme  to  be  done  by  laymen  or  women.  IV.  Many  great 
5  errors  and  abuses,  crept  in  under  the  title  of  excommuni- 
cation; and  by  the  corrupt  dealing  of  chancellors,  officials, 
&C.11  Against  all  which  his  majesty  did  argue  and  dispute 
at  large. 

And  after  answer  severally  made  by  my  lords  grace  of 

i o  Canterburie,  and  the  bishops  of  London  and  Winchester 
chiefly,  his  highness  so  scholasticallie  and  effectuallie  replied, 
that  what  with  rejoyninge  and  surrejoyninge,  fower  long 
houres  were  spent  in  that  daies  conference,  to  our  exceeding 
great  admiration  of  his  majesties  not  only  rhetorical  and 

i5  logical,  but  theological  and  juridical  discourses.  As  also,  in 
the  end,  to  his  good  satisfaction  in  all  such  objections  as  he 
propounded  ;  giving  present  order,  that  for  the  present  clear- 
ing of  some  doubts  and  misconstructions  here  and  there,  some 
few  words,  not  in  the  body  of  the  sense,  but  in  the  rubricks, 

20  or  titles,  of  some  of  the  aforesaid  particulars,  should,  in  the 
next  edition  of  the  Common  Prayer  Book,  be  inserted,  by  way 
rather  of  some  explanation,  than  of  any  alteration  at  all. 

Upon  Monday  his  majesty  appointed  certain  of  the  best 
learned  of  the  preciser  sort  to  be  before  him  in  the  privy 

25 chamber,  to  hear  what  they  could  object;  viz.  Dr.  Reynolds, 
Dr.  Sparke,  Mr.  Chatterton,  and  Mr.  Knewstubbs :  to  whom 
his  highness  used  more  shorte  and  round  speech :  and  ad- 
mitted only  two  bishops  to  be  present,  to  be  named  by  my 
lords  grace  of  Canterbury ;  who  sent  thither  the  bishops  of 

30  London  and  Winchester,  while  we  the  rest  were  with  him, 
setting  down  the  form  of  the  former  points.  The  doctors 
named  divers  abuses,  but  insisted  chiefly  upon  the  confirmation, 
the  cross  in  baptism,  the  surplice,  private  baptism,  kneeling  at 
the  communion,  reading  of  the  Apocrypha,  subscriptions  to  the 

35  Book  of  Common  Prayer  and  Articles  ;  one  only  translation 
of  the  Bible  to  be  authentical,  and  read  in  the  church ;  the 
censure  of  excommunication  for  so  small  causes;  the  corrup- 
tions in  the  bishops1  and  archdeacons1  courts,  committed  by 
their  chancellors,  commissaries,  officials,  registers,  and  such 
m  2 


164 


Bp.  Matthew's  letter  about  the  [documents;. 


like  officers ;  together  with  their  immoderate  exactions  and 
fees,  to  be  reformed.  -  Of  all  which,  as  also  concerning  the 
oath  (upon  many  and  sundry  catching  articles  unto  the 
preachers)  ex  officio,  to  entangle  them :  which  one  of  them 
compared  to  the  Spanish  inquisition.  5 

After  that  his  majesty  had,  in  most  excellent  and  extra- 
ordinary manner,  disputed  and  debated  with  them,  and  con- 
futed their  objections ;  being  therein  assisted  now  and  then, 
for  variety  sake  rather  than  for  necessity,  by  the  two  bishops 
before-named,  from  eleven  of  the  clock  until  after  fower ;  10 
with  some  sharpe  words  amonge,  he  favourablie  dismissed 
them  for  that  tyme  ;  requiring  them  to  give  their  attendance 
here  again  on  the  Wednesdaie  after,  before  himself  and  his 
council,  and  all  the  bishops,  to  receive  such  order  and  direc- 
tions as  he  should  be  pleased  to  give  therein.  15 

According  to  which  appointment,  we  and  they  altogether 
presented  our  selves.  And  after  that  his  majesty  had  sum- 
marily repeated  unto  us  what  had  passed  between  him  and 
them  on  the  Monday,  and  began  to  set  down  the  courses  he 
would  have  to  be  observed  in  some  of  the  foresaid  poynts  in  20 
controversy,  Mr.  Chatterton  and  Mr.  Knewstubbs  moved  his 
highness,  with  all  submission,  to  have  the  cross  in  baptisme 
utterly  forborn,  and  kneeling  at  the  communion.  Which 
being  utterly  for  divers  causes  denyed  them,  yet  by  their 
importunitie  on  behalf  of  certain  preachers  in  Lancashire,  25 
who  had  taken  great  pains  against  the  papists,  and  doone 
much  good  among  the  people,  his  highness  was  contented, 
out  of  his  princely  clemencie,  so  far  to  condescend  unto  them 
that  a  letter  should  be  written  to  the  bishop  of  Chester,  to 
bear  with  their  weakness  for  some  time,  and  not  proceed  over  30 
hastilie  and  roughlie  against  any  of  them,  until,  by  confer- 
ence between  the  bishop  and  them,  they  might  be  persuaded 
to  conforrae  themselves  to  us,  and  the  rest  of  their  brethren ; 
advising  Mr.  Chatterton  and  Mr.  Knewstubbs,  by  their  let- 
ters or  otherwise,  to  deal  with  those  preachers  to  submit  35 
themselves  to  the  judgment  of  the  church,  and  to  avoid  all 
singularitie,  the  mother  of  schismes  and  disorder. 

Which  done,  his  majesty  assigned  his  council  and  all  the 
bishops  forthwith  to  go  and  consult  together  in  the  council- 


chapteh  iv.]       conference  at  Hampton  Court. 


165 


chamber,  as  well  upon  the  premisses  that  needed  any  amends, 
as  also  how  religion  might  be  planted  upon  the  borders  of 
England  and  Scotland,  and  likewise  in  Wales,  but  especially 
in  his  kingdome  of  Ireland ;  wherein  he  made  demonstration 
5  of  his  exceeding  princely  care  and  godlie  zeal,  with  most 
vehement  and  deep  impression  in  all  our  ears  and  hearts,  for 
the  salvation  of  the  souls  of  that  forelorn  people,  and  for  the 
discharge  of  his  own  and  all  our  Christian  duties.  Naming 
withal!  some  whom  he  thought  fittest  to  be  employed,  to  take 

io  care  for  the  expedition  of  that  principal  design. 

Immediately  whereupon,  all  the  most  honourable  privy 
councel  and  wee  going  together,  agreed  to  set  down  several 
courses  for  the  better  performance  of  all  and  every  the  mat- 
ters afore-mentioned :  some  of  them  and  us  to  employ  our 

1 5  selves,  some  in  one  thing  and  some  in  another.  The  copy  of 
which  general  project  I  will  send  your  grace  so  soon  as  I  can 
procure  it  of  my  lord  Cecill :  to  whom  his  highness  did  de- 
liver it  to  be  recorded  in  the  council  book  :  adding  thereunto 
an  earnest  exhortation  and  charge  unto  both  the  chancellors 

20  of  the  universities  there  present,  and  to  the  bishoppes,  to  be 
much  more  careful  hereafter  than  heretofore,  not  to  suffer 
any  person  in  any  college,  that  shall  be  given  to  defend  any 
heresie,  or  disposed  to  maintaine  any  schismatical  tricks,  (as 
he  termed  them,)  what  other  good  giftes  or  eloquence  soever 

25  they  have.  For  the  more  learning,  saith  he,  without  hu- 
militie  and  obedience,  the  more  pernicious  to  church  and 
commonweale.  Lastly,  to  look  better  to  the  education  of 
noblemen  and  gentlemens  sons,  many  of  which  he  was  in- 
formed to  have  been  by  popish  tutors  and  teachers  danger- 

3oouslie  corrupted. 

And  requiring  the  bishoppes  to  be  so  much  the  more  vigi- 
lant in  their  calling,  as  the  adversaries  are  no  less  diligent 
than  the  devil  himself  in  perverting  the  people,  we  were  most 
benignly  and  graciously  dismissed  for  that  tyme. 

35  Thus  much  I  thought  it  my  duty  in  grosse  to  advertise 
your  grace,  as  I  promised,  presuming  that  some  other,  as  sir 
John  Bennet,  hath  already  or  will  shortly  certify  all  in  mox-e 
particular  :  wishing  that  you  had  been  here  at  the  confer- 
ence, which  in  my  opinion  would  have  wrought  in  you  as 


166  Bp.  Matthew's  letter  Sfc.  [doctments. 

great  comfort  and  joy  as  ever  happened  to  you  in  this  mortal 
life;  to  see  and  hear  so  worthie  a  kyng  and  prieste  in  one 
person,  with  so  sacred  a  majesty,  to  propose,  discusse,  and 
determyne  so  many,  so  necessarie,  and  so  important  matters, 
so  readilie,  so  soundlie,  as  I  never  look  to  see  or  hear  the  5 
like  again.  God,  even  the  God  of  our  fathers,  prosper  and 
protect  his  highness  and  all  his  posteritie,  as  he  hath  re- 
joyced  the  hearts  of  all  us,  his  humble  and  obedient  clergye ; 
hoping  also,  that  it  will  work,  if  not  perfect  contentment,  yet 
much  more  quietness  in  all  those  that  were  before  otherwise  10 
affected. 

Thus,  with  my  many  humble  thanks  for  your  grace's  late 
fatherly  kindness  at  Bishopthorp,  among  the  rest  of  your 
auncient  accustomed  favours,  and  with  my  most  hearty  salu- 
tations to  good  Mrs.  Hutton,  your  vertuous  yoake-fellow,  1 15 
take  my  leave :  betaking  you  both  to  the  grace  of  God.  At 
Kingstone  upon  Thames,  this  19th  of  January,  1603. 

Your  graces  humble  at  commandment, 
and  for  ever  most  assured, 

Tobie  Duresme.  20 

When  I  was  in  the  middest  of  this  discourse,  I  received 
a  message  from  my  lord  chamberlaine,  that  it  was  his  ma- 
jesty's pleasure  that  I  should  preach  before  him  upon  Sunday 
next;  which  Scarborough  warning  did  not  only  perplex  me, 
but  so  puzzel  me,  as  no  mervail  if  somewhat  be  pretermitted,  25 
which  otherwise  I  might  have  better  remembered. 


chapter  iv.]  Dr.  Barhio's  tract. 


167 


V. 

The  summe  and  substance  of  the  conference  which  it  pleased  his 
excellent  majestic  to  have  with  the  lords  bishops,  and  others  of 
his  clergie  {at  which  the  most  of  the  lords  of  the  councill  were 
present)  in  his  majesties  prime-chamber,  at  Hampton  Court, 
Jan.  14,  1603.  Contracted  by  William  Barlow,  doctor  of 
divinity,  and  dean  of  Chester. 

TO  THE  READER. 

This  copy  of  the  conference  in  January  last  hath  been  long 
expected,  and  long  since  it  was  finished :  impeachments,  of 
the  divulging,  were  many;  two  main  above  the  rest :  one,  his 
untimely  death,  who  first  imposed  it  upon  me,  with  whom  is 
buried  the  famousest  glory  of  our  English  church,  and  the 
most  kind  incouragement  to  paines  and  study  a  :  a  man  happy 
in  his  life  and  death ;  loved  of  the  best  while  he  lived ;  and 
heard  of  God  for  his  decease ;  most  earnestly  desiring,  not 
many  dayes  before  he  was  stroken,  that  he  might  not  (yet) 
live  to  see  this  parliament,  as  neer  as  it  was. 

The  other,  an  expectation  of  this  late  comitial  conference, 
much  threatened  before,  and  triumphed  in  by  many ;  as  if 
that  regal  and  most  honourable  proceeding  should  thereby 
have  received  his  counterblast,  for  being  too  forward.  But  his 
majesties  constancy  having,  by  the  last,  added  comfort  and 
strength  to  this  former,  which  now,  at  length,  comes  abroad, 
therein,  good  reader,  thou  mayest  both  see  those  huge  pre- 
tended scandals  (for  which  our  flourishing  church  hath  been 
so  long  disturbed)  objected  and  removed ;  and  withall  behold 
the  express  and  vive  image  of  a  most  learned  and  judicious 
king,  whose  manifold  gifts  of  grace  and  nature  my  scant 
measure  of  gift  is  not  able  to  delineate,  nor  am  I  willing  to 
enumerate,  because  I  have  ever  accounted  the  personal  com- 
mendation of  living  princes,  in  men  of  our  sort,  a  verbal 
symonie ;  such  flies  there  are  too  many,  which  puffe  the  skin, 
but  taint  the  flesh.  His  majesties  humble  deportment  in 
those  sublimities  will  be  the  eternizing  of  his  memory,  the 

a  Archiepiscopus  Cantuar. 


168 


Dr.  Barlow's  preface. 


[documents. 


rather,  because  Karan^/ai  top  6\j3ov,  to  digest  so  great  feli- 
city without  surfeit  of  surquedry  is  a  virtue,  rare  in  great 
personages,  and  that,  which  the  King  of  heaven  feared  even 
the  king  of  his  own  choice  would  want.  The  more  eminent 
he  is  in  all  princely  qualities,  the  happier  shall  we  be :  our  o 
duty,  as  we  are  Christians,  is  prayer  for  him ;  as  we  are  sub- 
jects, obedience  to  him ;  as  we  are  men,  acknowledgment  of 
our  settled  state  in  him;  our  unthankfulnesse  may  remove 
him,  as  it  did  the  mirror  of  princes,  our  late  famous  Eliza- 
beth. She  rests  with  God,  the  phoenix  of  her  ashes  reignes 
over  us,  and  long  may  he  so  do  to  God's  glory,  and  the 
churches  good,  which  his  excellent  knowledge  beatifieth,  and 
government  adjoyned  will  beautifie  it.  An  hope  of  this  last 
we  conceive  by  his  written  BaaCKiKou :  a  specimen  of  the 
other,  in  this  interlocutory  conference  :  whereof  take  this, 
which  is  printed,  but  as  an  extract,  wherein  is  the  substance 
of  the  whole.  Intercourse  of  speeches,  there  occasioned,  would 
cause  prolixity  without  profit :  what  every  man  said,  point 
devise,  I  neither  could,  nor  cared  to  observe ;  the  vigor  of 
every  objection,  with  the  summe  of  each  answer,  I  guesse  I 
misse  not :  for  the  first  day,  I  had  no  help  beyond  mine  own ; 
yet  some  of  good  place  and  understanding  have  seen  it,  and 
not  controlled  it,  except  for  the  brevity :  for  the  two  last, 
out  of  divers  b  copies,  I  have  selected  and  ordered  what  you 
here  see :  in  them  all,  next  unto  God,  the  king's  majesty 
alone  must  have  the  glory  :  yet  to  say,  that  the  present  state 
of  our  church  is  very  much  obliged  to  the  reverend  fathers, 
my  lords  of  London  and  Winton,  their  pains  and  dexterity 
in  this  businesse,  were  neither  detraction  from  other,  nor 
flattery  of  them.  His  highnesse  purposed  to  compose  all 
quarrels  of  this  kind  hereby,  and  supposing  he  had  settled  all 
matters  of  the  church,  it  pleased  him  so  to  signifie  by  pro- 
clamation after  it  was  done :  but  there  is  a  triple  generation 
in  the  world,  of  whom  the  wise  man  speaketh c,  marry  I  say 
nothing  (for  even  private  speeches  cannot  now  passe  without 
the  smeer  of  a  black  cole).    In  one  rank  whereof  you  may 

b  Ep.  Londi.,  deanes  of  Christch.  Windiest.  Windsor,  Archdea.  Nortingh.  and 
mine  own. 

=  Prov.  xxx.  12,  13,  14. 


CHAPTER  IV.] 


First  day's  conference. 


169 


place  our  Hercules  Limbomastix,  whom  it  might  have  pleased, 
without  this  gnathonicall  appeal,  to  have  rested  his  majesties 
determination,  and  being  a  synoptical  theologue  ev  TrAcrm, 
and  angry  that  he  was  not  so  kclt  ewtro^f ,  have  learned  the 
5  difference  in  divinity  between  ciam  regis  and  viam  gregis. 

Many  copies  of  divers  sorts  have  been  scattered  and  sent 
abroad,  some  partial,  some  untrue,  some  slanderous.  What 
is  here  set  down,  for  the  truth  thereof  shall  be  justified  :  the 
onely  wrong  therein,  is  to  his  excellent  majesty,  a  syllable 

io  of  whose  admirable  speeches  it  was  pitty  to  lose,  his  words 
as  they  were  uttered  by  him,  being,  as  Solomon  speaketh, 
"  like  apples  of  gold  with  pictures  of  silverd and  therefore 
I  request  thee,  good  reader,  when  thou  commest  to  any  of  his 
higlmesse  speeches,  to  turn  Martial  his  apostrophe  upon  me, 

J5  "  Tu  male  jam  recitas,  incipit  esse  tuus," 

and  I  will  take  it  kindly.  If  thou  be  honest,  and  courteous, 
thou  wilt  rest  satisfied,  and  that  is  my  content :  to  lay  a 
pillow  for  a  dog,  sorts  neither  with  my  leisure  nor  purpose : 
farewell. 

20  Thine  in  Christ  Jesu, 

W.  Barlow. 

THE 

FIRST  DA  YES  CONFERENCE. 

The  day  appointed  was,  as  by  his  majesties  proclamation 
25  we  all  know,  Thursday  the  12th  of  January  ;  on  which  there 
met  at  Hampton  Court  by  nine  of  the  clock,  all  the  bishops 
and  deanes,  summoned  by  letters,  namely,  the  archbishop  of 
Canterbury,  the  bishops  of  London,  Durham,  Winchester, 
Worcester,  S.  Davids,  Chichester,  Carleil,  and  Peterborow : 
30  the  deanes  of  the  chapell,  Christs-church,  Worcester,  West- 
minster, Pauls,  Chester,  Winsor,  with  doctor  Field,  and 
doctor  King,  arch-deacon  of  Nottingham :  who,  though  the 
night  before  they  heard  a  rumour  that  it  was  deferred  till 
the  fourteenth  day,  yet  according  to  the  first  summons, 


rt  Prov.  xxv.  1 1 . 


170 


The  sum  and  substance  of  the  [document*. 


thought  it  their  duty  to  offer  themselves  to  the  king's  pre- 
sence, which  they  did.  At  which  time  it  pleased  his  highnesse 
to  signifie  unto  the  bishops,  that  the  day  having  prevented,  or 
deceived  him,  he  would  have  them  return  on  Saturday  next 
following :  on  which  day,  all  the  deanes  and  doctors  at-  5 
tending  my  lords  the  bishops  into  the  presence  chamber, 
there  we  found  sitting  upon  a  form,  doctor  Eeinolds,  doc- 
tor Sparks,  master  Knewstubs,  and  master  Chaderton,  agents 
for  the  millenary  plaintiffes.  The  bishops  entring  the  privy 
chamber  staied  there,  till  commandement  came  from  his  ma-  10 
jesty,  that  none  of  any  sort  should  be  present,  but  only  the 
lords  of  the  privie  council,  and  the  bishops,  with  five  deanes, 
viz.  of  the  chapel,  Westminster,  Pauls,  Westchester,  Salis- 
bury, who  being  called  in,  the  door  was  close  shut  by  my 
lord  chamberlain.  j- 

After  a  while,  his  excellent  majesty  came  in,  and  having 
passed  a  few  pleasant  gratulations  with  some  of  the  lords,  he 
sat  down  in  his  chair,  removed  forward  from  the  cloth  of 
state  a  pretty  distance :  where,  begining  with  a  most  grave 
and  princely  declaration  of  his  general  drift  in  calling  this  20 
assembly,  no  novel  device,  but  according  to  the  example  of 
all  Christian  princes,  who  in  the  commencement  of  their 
reign  usually  take  the  first  course  for  the  establishing  of  the 
church,  both  for  doctrine  and  policie,  to  which  the  very 
heathens  themselves  had  relation  in  their  proverb,  A  Jove  25 
principium,  and  particularly  in  this  land,  king  Henry  VIII. 
toward  the  end  of  his  reign ;  after  him  king  Edward  VI.  who 
altered  more ;  after  him  queen  Mary,  who  reversed  all ;  and 
last  the  queen  of  famous  memory,  so  his  highnesse  added 
(for  it  is  worth  noting,  that  his  majesty  never  remembred3o 
her,  but  with  some  honourable  addition)  who  settled  it  as 
now  it  standeth.  Wherein,  he  said  that  he  was  happier  than 
they,  in  this,  because  they  were  fain  to  alter  all  things  they 
found  established,  but  he  saw  yet  no  cause  so  much  to  alter 
and  change  any  thing,  as  to  confirm  that  which  he  found  well  35 
setled  already ;  which  state,  as  it  seemed,  so  affected  his 
royal  heart,  that  it  pleased  him  both  to  enter  into  a  gratula- 
tion  to  Almighty  God,  (at  which  words  he  put  off  his  hat) 
for  bringing  him  into  the  promised  land,  where  religion  was 


CHAPTER  IV.] 


first  days  conference. 


171 


purely  professed,  where  he  sate  among  grave,  learned  and 
reverend  men,  not,  as  before,  elsewhere,  a  king  without  state, 
without  honour,  without  order,  where  beardlesse  boyse  would 
brave  him  to  his  face;  and  to  assure  us,  that  he  called  not 

5  this  assembly  for  any  innovation,  acknowledging  the  govern- 
ment ecclesiastical,  as  now  it  is,  to  have  been  approved  by 
manifold  blessings  from  God  himself,  both  for  the  increase  of 
the  gospel,  and  with  a  most  happy  and  glorious  peace ;  yet 
because  nothing  could  be  so  absolutely  ordered,  but  some- 

10  thing  might  be  added  afterward  thereunto,  and  in  any  state, 
as  in  the  body  of  man,  corruptions  might  insensibly  grow, 
either  through  time  or  persons ;  and  in  that  he  had  received 
many  complaints,  since  his  first  enterance  into  the  kingdome, 
especially  through  the  dissentions  in  the  church,  of  many 

15  disorders,  as  he  heard,  and  much  disobedience  to  the  lawes, 
with  a  great  falling  away  to  popery;  his  purpose  therefore 
was,  like  a  good  physician,  to  examine  and  try  the  com- 
plaints, and  fully  to  remove  the  occasions  thereof,  if  they 
prove  scandalous,  or  to  cure  them,  if  they  were  dangerous, 

20  or,  if  but  frivolous,  yet  to  take  knowledge  of  them,  thereby 
to  cast  a  sop  into  Cerberus  his  mouth,  that  he  may  never 
bark  again ;  his  meaning  being,  as  he  pleased  to  professe,  to 
give  factious  spirits  no  occasion  hereby  of  boasting  or  glory, 
for  which  cause  he  had  called  the  bishops  in  severally  be 

25  themselves,  not  to  be  confronted  by  the  contrary  opponents, 
that  if  any  thing  should  be  found  meet  to  be  redressed,  it 
might  be  done,  (which  his  majesty  twice  or  thrice,  as  occa- 
sion served,  reiterated)  without  any  visible  alteration. 

And  this  was  the  sum,  so  far  as  my  dull  head  could  con- 

30ceive  and  carry  it,  of  his  majesties  general  speech.  In  par- 
ticular he  signified  unto  them  the  principal  matters,  why  he 
called  them  alone,  with  whom  he  would  consult  about  some 
special  points,  wherein  himself  desired  to  be  satisfied ;  these 
he  reduced  to  three  heads :  first,  concerning  the  Book  of 

35  Common  Prayer,  and  divine  service  used  in  this  church.  Se- 
cond, excommunication  in  the  ecclesiastical  courts.  Third, 
the  providing  of  fit  and  able  ministers  for  Ireland. 

In  the  book  he  required  satisfaction  about  three  things. 
First,  about  TOnfirmation.;.  first  for  the  name,  if  arguing  a 


172  The  sum  and  substance  of  the        [doc  uments. 

confirming  of  baptism,  as  if  this  sacrament  without  it  were 
of  no  validity,  then  were  it  blasphemous :  secondly,  for  the 
use,  first  brought  upon  this  occasion  ;  infants  being  baptized, 
and  answering  by  their  patrim,  it  was  necessary  they  should 
be  examined,  when  they  came  to  yeares  of  discretion,  and  5 
after  their  profession  made  by  themselves,  to  be  confirmed 
with  a  blessing,  or  prayer  of  the  bishop,  laying  his  hands 
upon  their  heads,  abhorring  the  abuse  in  popery,  where  it 
was  made  a  sacrament  and  corroboration  to  baptism. 

The  second  was  for^absolution,  which  how  we  used  it  in  10 
our  church  he  knew  not,  he  had  heard  it  likned  to  tjie  popes 
pardons,  but  his  majesties  opinion  was,  that,  there  being  only 
two  kinds  thereof  from  God,  the  one  general,  the  other  par- 
ticular :  for  the  first,  all  prayers  and  preachings  do  import 
an  absolution  :  for  the  second,  it  is  to  be  applied  to  special  15 
parties,  who  having  commited  a  scandal,  and  repenting,  are 
absolved  :  otherwise,  where  there  precedes  not  either  excom- 
munication or  penance,  there  needs  no  absolution. 

The  third  was  private  _baptism,  if  private  for  place,  his 
majesty  thought  it  agreed  with  the  use  of  the  primitive  20 
church ;  if  for  persons,  that  any  but  a  lawfull  minister  might 
baptize  any  where,  he  utterly  disliked  ;  and  in  this  point  his 
highnesse  grew  somewhat  earnest  against  the  baptizing  by 
women  and  laikes. 

The  second  head  was  excommunication,  wherein  he  offered  25 
two  things  to  be  considered  of;  first,  the  matter;  second, 
the  person.  In  the  matter,  first,  whether  it  were  executed 
(as  it  is  complained)  in  light  causes ;  second,  whether  it  were 
not  used  too  often.  In  the  persons,  first,  why  laymen,  as 
chancellors  and  commissaries,  should  do  it  ?  second,  why  the  30 
bishops  themselves,  for  the  more  dignity  to  so  high  and 
weighty  a  censure,  should  not  take  unto  them,  for  their 
assistants,  the  dean  and  chapter,  or  other  ministers,  and 
chaplains  of  gravity  and  account:  and  so  likewise  in  other 
censures,  and  giving  of  orders,  &c.  35 

The  last,  for  Ireland,  his  majesty  referred,  as  you  shall 
in  the  last  dayes  conference  hear,  to  a  consultation.  His 
highnesse,  (to  whom  I  offer  great  wrong,  in  being  as  Phocion 
to  Demosthenes,  kohis  t&v  koyuiv  the  hatchet  to  cut  short  so 


CHAPTER  I v.J 


first  day's  conference. 


173 


amiable  a  speech)  having  ended,  the  lord  archbishop,  after 
that,  on  his  knee,  he  had  signified  how  much  this  whole  land 
was  bound  to  God,  for  setting  over  us  a  king,  so  wise,  learned, 
and  judicious,  addressed  himself  to  enform  his  majesty  of  all 
5  these  points  in  their  several  order. 

And  first,  as  touching  confirmation,  he  shewed  at  large  the 
antiquity  of  it,  as  being  used  in  the  catholique  church  ever 
since  the  apostles  time,  till  that  of  late  some  particular 
churches  had  unadvisedly  rejected  it.    Then  he  declared  the 

io  lawful  use  of  it,  agreeable  to  his  majesties  former  speech, 
affirming  it  to  be  a  meer  calumniation,  and  a  very  untrue  sug- 
gestion, if  any  had  informed  his  highnesse,  that  the  Church 
of  England  did  hold  or  teach,  that  without  confirmation 
baptism  was  imperfect,  or  that  it  did  adde  any  thing  to  the 

15  vertue  and  strength  thereof.  And  this  he  made  manifest  by 
the  rubricks  in  the  communion  book  set  before  confirmation, 
which  were  there  read. 

My  lord  of  London  succeeded,  saying,  that  the  authority 
of  confirmation  did  not  depend  onely  upon  the  antiquity  and 

20  practice  of  the  primitive  church,  which  out  of  Cyprian,  Ep.  73. 
and  Hieron.  adcersus  Luciferian.  he  shewed,  but  that  it  was 
an  institution  apostolical,  and  one  of  the  particular  points  of 
the  apostles1  catechism,  set  down  and  named  in  expresse 
words,  Heb.  vi.  2,  and  so  did  master  Calvin  expound  that  very 

25  place,  who  wished  earnestly  the  restitution  thereof  in  those 
reformed  churches  where  it  had  been  abolished.  Upon  which 
place  the  bishop  of  Carleil  also  insisted,  and  urged  it  both 
gravely  and  learnedly.  His  majesty  called  for  the  Bible,  read 
the  place  of  the  Hebrews,  and  approved  the  exposition. 

30  Something  also  the  bishop  of  Durham  noted,  out  of  the 
Gospel  of  Saint  Matthew,  for  the  imposition  of  hands  upon 
children.  The  conclusion  was,  for  the  fuller  explanation,  that 
we  make  it  not  a  sacrament,  or  a  corroboration  to  a  former 
sacrament,  "  That  it  should  be  considered  of  by  their  lord- 

35  ships,  whether  it  might  not,  without  alteration,  (whereof  his 
majesty  was  still  very  wary,)  be  intituled  an  Examination 
with  a  Confirmation.1'1 

Next  in  order  was  the  point  of  absolution,  which  the  lord 
archbishop  cleared  from  all  abuse,  or  superstition,  as  it  is 


174 


The  sum  and  substance  of  the 


[documents. 


used  in  our  Church  of  England :  reading  unto  his  majesty, 
both  the  confession  in  the  beginning  of  the  Communion  Book, 
and  the  absolution  following  it,  wherein  (saith  he)  the  min- 
ister doth  nothing  else  but  pronounce  an  absolution  in  gene- 
ral. His  highnesse  perused  them  both  in  the  book  itself,  5 
liking  and  approving  them,  finding  it  to  be  very  true,  which 
my  lord  archbishop  said.  But  the  bishop  of  London  stepping 
forward,  added,  it  becometh  us  to  deal  plainly  with  your 
majesty :  there  is  also  in  the  Communion  Book,  another  more 
particular  and  personal  form  of  absolution,  prescribed  to  be  10 
used  in  the  order  for  the  visitation  of  the  sick :  this  the  king 
required  to  see,  and  whilst  master  dean  of  the  chapel  was 
turning  to  it,  the  said  bishop  alleged,  that  not  only  the  con- 
fessions of  Augusta,  Boheme,  Saxon,  which  he  there  cited,  do 
retain  and  allow  it,  but  that  master  Calvin  did  also  approve  15 
such  a  general  kind  of  confession,  and  absolution  as  the 
Church  of  England  useth,  and  withall  did  very  well  like  of 
those  which  are  private,  for  so  he  terms  them.  The  said 
particular  absolution  in  the  Common  Prayer  Book  being  read, 
his  majesty  exceedingly  well  approved  it,  adding,  that  it  was  20 
apostolical,  and  a  very  good  ordinance,  in  that  it  was  given 
in  the  name  of  Christ,  to  one  that  desired  it,  and  upon  the 
clearing  of  his  conscience. 

The  conclusion  was,  that  it  should  be  consulted  of  by  the 
bishops,  whether  unto  the  rubrike  of  the  general  absolution,  25 
these  words,  remission  of  sins,  might  not  be  added  for  expla- 
nation sake. 

In  the  third  place,  the  lord  archbishop  proceeded  to  speak 
of  private  baptism,  shewing  his  majesty,  that  the  administra- 
tion of  baptism  by  women  and  lay-persons  was  not  allowed  30 
in  the  practice  of  the  church,  but  enquired  of  by  bishops  in 
their  visitation,  and  censured ;  neither  do  the  words  in  the 
book  inferre  any  such  meaning.  Whereunto  the  king  ex- 
cepted, urging  and  pressing  the  words  of  the  book,  that  they 
could  not  but  intend  a  permission,  and  suffering  of  women  35 
and  private  persons  to  baptize.  Here  the  bishop  of  Wor- 
cester said,  that  indeed  the  words  were  doubtful,  and  might 
be  pressed  to  that  meaning,  but  yet  it  seemed  by  the  contrary 
practice  of  our  church,  (censuring  women  in  this  case)  that 


CHAPTER  IV.] 


first  days  conference. 


175 


the  compilers  of  the  book  did  not  so  intend  them,  and  yet 
propounded  them  ambiguously,  because  otherwise,  perhaps, 
the  book  would  not  have  then  passed  in  the  parliament,  (and 
for  this  conjecture,  as  I  remember,  he  cited  the  testimony 
5 of  my  lord  archbishop  of  York:)  whereunto  the  bishop  of 
London  replied,  that  those  learned  and  reverend  men,  who 
framed  the  Book  of  Common  Prayer,  intended  not  by  ambi- 
guous termes  to  deceive  any,  but  did,  indeed,  by  those  words 
intend  a  permission  of  private  persons  to  baptize  in  case 

10  of  necessity,  whereof  their  letters  were  witnesses  ;  some  parts 
whereof  he  then  read,  and  withall  declared  that  the  same  was 
agreeable  to  the  practice  of  the  antient  church ;  urging  to 
that  purpose,  both  Act.  2.  where  3000.  were  baptized  in  one 
day,  which  for  the  apostles  alone  to  do  was  impossible,  at 

15  least  improbable ;  and  besides  the  apostles,  there  were  then 
no  bishops  or  priests :  and  also  the  authority  of  Tertullian, 
and  Saint  Ambrose  in  the  fourth  to  the  Ephesians,  plain  in 
that  point,  laying  also  open  the  absurdities  and  impieties 
of  their  opinion  who  think  there  is  no  necessity  of  baptism, 

20  which  word  necessity  he  so  pressed  not,  as  if  God  without 
baptism  could  not  save  the  child  ;  but  the  case  put,  that  the 
state  of  the  infant,  dying  unbaptized,  being  uncertain,  and  to 
God  only  known ;  but  if  it  die  baptized,  there  is  an  evident 
assurance  that  it  is  saved ;  who  is  he  that  having  any  reli- 

25gion  in  him,  would  not  speedily,  by  any  means,  procure  his 
child  to  be  baptized,  and  rather  ground  his  action  upon 
Christ's  promise,  than  his  omission  thereof  upon  God's  secret 
judgement? 

His  majesty  replied,  first  to  that  place  of  the  Acts,  that 
30  it  was  an  act  extraordinary,  neither  is  it  sound  reasoning 
from  things  done  before  a  church  be  setled  and  grounded, 
unto  those  which  are  to  be  performed  in  a  church  stablished 
and  flourishing  :  that  he  also  maintained  the  necessity  of 
baptism,  and  alwaies  thought,  that  the  place  of  S.  John, 
35  "  Nisi  quis  renatus  fuerit  ex  aqua,11  &c.  was  meant  of  the 
sacrament  of  baptism,  and  that  he  had  so  defended  it  against 
some  ministers  in  Scotland,  and  it  may  seem  strange  to  you 
my  lords,  saith  his  majesty,  that  I,  who  now  think  you  in 
England  give  too  much  to  baptism,  did  14  moneths  ago  in 


176  Hie  sum  and  substance  of  the  [documents. 

Scotland  argue  with  my  divines  there  for  ascribing  too  little 
to  that  holy  sacrament.  Insomuch  that  a  pert  minister 
asked  me  if  I  thought  baptism  so  necessary,  that  if  it  were 
omitted  the  child  should  be  damned  ?  I  answered  him,  No, 
but  if  you,  being  called  to  baptize  the  child,  though  privately,  5 
should  refuse  to  come,  I  think  you  shall  be  damned.  But 
this  necessity  of  baptism  his  majesty  so  expounded,  that  it 
was  necessary  to  be  had,  where  it  might  be  lawfully  had,  id 
est,  miuistred  by  lawful  ministers,  by  whom  alone,  and  by  no 
private  person,  he  thought  it  might  not  in  any  case  be  ad-  i 
miuistred  ;  and  yet  utterly  disliked  all  rebaptization,  although 
either  women  or  laikes  had  baptized. 

Here  the  bishop  of  Winchester  spake  very  learnedly  and 
earnestly  in  that  point,  affirming,  that  the  denying  of  private 
persons  in  cases  of  necessity  to  baptize,  were  to  cross  all  anti-  i 
quity,  seeing  that  it  had  been  the  ancient  and  common  prac- 
tice of  the  church,  when  ministers  at  such  times  could  not  be 
got,  and  that  it  was  also  a  rule  agreed  upon  among  divines, 
that  the  minister  is  not  of  the  essence  of  the  sacrament. 
His  majesty  answered,  though  he  be  not  of  the  essence  of  the 
sacrament,  yet  is  he  of  the  essence  of  the  right  and  lawful 
ministry  of  the  sacrament,  taking  for  his  ground  the  commis- 
sion of  Christ  to  his  disciples,  Matt,  xxviii.  20,  "  Go  preach 
and  baptize." 

The  issue  was  a  consultation,  whether  into  the  rubrick  of 
private  baptism,  which  leaves  it  indifferently  to  all  laikes  or 
clergy,  the  words,  curate  or  lawful  minister,  might  not  be 
inserted,  which  was  not  so  much  stuck  at  by  the  bishops. 
And  so  his  majesty  proceeded  to  the  next  point,  about  ex- 
communication in  causes  of  lesser  moment :  first,  whether  the , 
name  might  not  be  altered,  and  yet  the  same  censure  be 
retained :  or  secondly,  whether  in  place  of  it  another  coercion 
equivalent  thereunto  might  not  be  invented  and  thought  of. 
A  thing  very  easily  yielded  unto  of  all  sides,  because  it  had 
been  long  and  often  desired,  but  could  not  be  obtained  from ; 
her  majesty,  who  resolved  to  be  still  semper  eadem,  and  to 
alter  nothing  which  she  had  once  setled. 

And  thus  the  Wednesday  succeeding  being  appointed  for 
the  exhibiting  of  their  determinations  in  these  points,  and 


CHAPTER  IV.] 


second  days  conference. 


177 


the  Monday  next  immediately  following  this  present  day  for 
the  opponents  to  bring  in  their  complaints,  we  were  dismissed 
after  three  hours  and  more  spent,  which  were  soon  gone  ; 
so  admirably,  both  for  understanding,  speech,  and  judgement, 
5  did  his  majesty  handle  all  those  points,  sending  us  away,  not 
with  contentment  only,  but  astonishment,  and,  which  is 
pitiful,  you  will  say,  with  shame  to  us  all,  that  a  king,  brought 
up  among  puritans,  not  the  learnedst  men  in  the  world,  and 
schooled  by  them,  swaying  a  kingdom  full  of  businesse  and 

io  troubles,  naturally  given  to  much  exercise  and  repast,  should 
in  points  of  divinity  shew  himself  as  expedite  and  perfect,  as 
the  greatest  scholars  and  most  industrious  students  there 
present  might  not  out  strip  him.  But  this  one  thing  I  might 
not  omit,  that  his  majesty  should  professe, /howsoever  he 

15  lived  among  puritans,  and  was  kept,  for  the  most  part,  as  a 
ward  under  them,  yet  since  he  was  of  the  age  of  his  sonne, 
ten  years  old,  he  ever  disliked  their  opinions  ;  as  the  Saviour 
of  the  world  said,  "  though  he  lived  among  them,  he  was  not 
of  them." 

20  Finis  primce  diei. 


THE 

SECOND  DA  YES  CONFERENCE. 

On  Monday,  January  sixteen,  between  1 1.  and  12.  of  the 
clock,  were  the  4.  plaintiffes  called  into  the  privy  chamber, 

25  (the  two  bishops  of  London  and  Winchester  being  there 
before)  and  after  them  all  the  deanes,  and  doctors  present, 
which  had  been  summoned,  Patr.  Galloway  sometime  minister 
of  Perth  in  Scotland,  admitted  also  to  be  there,  the  king's 
majesty,  entring  the  chamber,  presently    took   his  chair, 

30  placed  as  the  day  before,  (the  noble  young  prince  sitting  by 
upon  a  stool,)  where  making  a  short,  but  a  pithy  and  sweet 
speech,  to  the  same  purpose  which  the  first  day  he  made, 
viz.  "  Of  the  end  of  the  conference,  meet  to  be  had  he  said  by 
every  king,  at  his  first  entrance  to  the  crown  ;  not  to  inno- 

35\ate  the  government  presently  established,  which  by  long 
N 


178  The  sum  and  substance  of  the  [documents. 

experience  he  had  found  accomplished  with  so  singular 
blessings  of  God,  45.  yeares,  as  that  no  church  upon  the  face 
of  the  earth  more  flourished  than  this  of  England.  But  first 
to  settle  an  uniform  order  through  the  whole  church.  Se- 
condly, to  plant  unity  for  the  suppressing  of  papists  and  5 
enemies  to  religion.  Thirdly,  to  amend  abuses,  as  natural  to 
bodies  politick,  and  corrupt  man,  as  the  shadow  to  the  body, 
which  once  being  entred,  hold  on  as  a  wheel,  his  motion  once 
set  going.  And  because  many  grievous  complaints  had  been 
made  to  him,  since  his  first  entrance  into  the  land,  he  10 
thought  it  best  to  send  for  some,  whom  his  majesty  under- 
stood to  be  the  most  grave,  learned  and  modest  of  the 
agrieved  sort,  whom  being  there  present,  he  was  now  ready 
to  hear  at  large,  what  they  could  object  or  say and  so 
willed  them  to  begin  :  whereupon  they  four  kneeling  down,  15 
D.  Reinolds  the  foreman,  after  a  short  preamble  gratulatory, 
and  signifying  his  majesties  summons,  by  vertue  whereof 
they  then  and  there  appeared,  reduced  all  matters  disliked, 
or  questioned,  into  these  four  heads  : 

1 .  That  the  doctrine  of  the  church  might  be  preserved  in  20 
purity  according  to  Clod's  word. 

2.  That  good  pastors  might  be  planted  in  all  churches  to 
preach  the  same. 

3.  That  the  church  government  might  be  sincerely  minis- 
tred,  according  to  God's  word.  25 

4.  That  the  Book  of  Common  Prayer  might  be  fitted  to 
more  increase  of  piety. 

I.  For  the  first,  he  moved  his  majesty,  that  the  book  of 
Articles  of  Religion,  concluded  1562,  might  be  explained  in 
places  obscure,  and  enlarged  where  some  things  were  defec-  3° 
tive.  For  example,  whereas  art.  1 6.  the  words  are  these  : 
"  after  we  have  received  the  Holy  Ghost,  we  may  depart 
from  grace  :"  notwithstanding  the  meaning  be  sound,  yet  he 
desired  that,  because  they  may  seem  to  be  contrary  to  the 
doctrine  of  God's  predestination  and  election  in  the  17.  ar-35 
tide,  both  those  words  might  be  explained  with  this,  or  the 
like  addition,  "yet  neither  totally  nor  finally  ?  and  also  that 
the  nine  assertions  orthodoxal,  as  he  termed  them,  concluded 
upon  at  Lambeth,  might  be  inserted  into  that  book  of  Articles. 


CHAPTER  IV.] 


second  day's  conference. 


179 


II.  Secondly,  where  it  is  said  in  the  23.  article,  that  it 
is  not  lawful  for  any  man  to  take  upon  him  the  office  of 
preaching  or  administring  the  sacraments  in  the  congrega- 
tion before  he  be  lawfully  called,  I).  Reinolds  took  exception 

5  to  these  words,  "  in  the  congregation,"  as  implying  a  lawful- 
nesse  for  any  man  whatsoever,  out  of  the  congregation,  to 
preach  and  administer  the  sacraments ;  though  he  had  no 
lawful  calling  thereunto. 

III.  Thirdly,  in  the  25.  article,  these  words  touching  con- 
10  firmation,  "grown  partly  of  the  corrupt  following  the  apostles," 

being  opposite  to  those  in  the  collect  of  confirmation  in  the 
Communion  Book,  "  upon  whom  after  the  example  of  the 
apostles,"  argue,  saith  he,  a  contrariety  each  to  other ;  the 
first,  confessing  confirmation  to  be  a  depraved  imitation  of 

15  the  apostles ;  the  second,  grounding  it  upon  their  example, 
Act.  8.  and  9.  as  if  the  bishop  in  confirming  of  children,  did 
by  his  imposing  of  hands,  as  the  apostles  in  those  places, 
give  the  visible  graces  of  the  Holy  Ghost ;  and  therefore  he 
desired  that  both  the  contradiction  might  be  considered,  and 

20  this  ground  of  confirmation  examined. 

Thus  farre  doctor  Reinolds  went  on  without  any  interrup- 
tion :  but  here,  as  he  was  proceeding,  the  bishop  of  London, 
much  moved  to  hear  these  men,  who  some  of  them  the 
evening  before,  and  the  same  morning,  had  made  semblance 

25  of  joyning  with  the  bishops,  and  that  they  sought  for  nothing 
but  unity,  now  strike  to  overthrow  (if  they  could)  all  at  once, 
cut  him  off,  and  kneeling  down,  most  humbly  desired  his 
majesty,  first,  that  the  ancient  canon  might  be  remembred, 
w  hich  saith,  that  "  Schismatici  contra  episcopos  non  sunt 

3oaudiendi."  Secondly,  that  if  any  of  these  parties  were  in  the 
number  of  the  thousand  ministers,  who  had  once  subscribed 
to  the  Communion  Book,  and  yet  had  lately  exhibited  a  peti- 
tion to  his  majesty  against  it,  they  might  be  removed  and 
not  heard,  according  to  the  decree  of  a  very  ancient  councel, 

35  providing  that  no  man  should  be  admitted  to  speak  against 
that  whereto  he  had  formerly  subscribed. 

Thirdly,  he  put  D.  Reinolds  and  his  associates  in  minde, 
how  much  they  were  bound  to  his  majesties  exceeding  great 
clemency,  in  that  they  were  permitted,  contrary  to  the 
N  2 


180 


The  sum  and  substance  of  the  [doclment-s. 


statute  i  Eliz.  to  speak  so  freely  against  the  liturgy  and  dis- 
cipline established.  Lastly,  forasmuch  as  that  he  perceived 
they  tooke  a  course  tending  to  the  utter  overthrow  of  the 
orders  of  the  church,  thus  long  continued,  he  desired  to  know 
the  end  which  they  aimed  at,  alleging  a  place  out  of  master  5 
Cartwright,  affirming  that  we  ought  rather  to  conform  our 
selves  in  orders  and  ceremonies  to  the  fashion  of  the  Turks 
than  to  the  papists  ;  which  position  he  doubted  they  ap- 
proved, because,  contrary  to  the  orders  of  the  universities, 
they  appeared  before  his  majesty  in  Turky  gownes,  not  in  10 
their  scholastical  habits,  sorting  to  their  degrees. 

His  majesty  perceiving  my  lord  of  London  to  speak  in 
some  passion,  said,  that  there  was  in  it  something  which  he 
might  excuse,  something  that  he  did  mislike  :  excuse  his 
passion  he  might,  thinking  he  had  just  cause  to  be  so  moved  15 
both  in  respect  that  they  did  thus  traduce  the  present  well 
setled  church  government ;  and  also  did  proceed  in  so  indi- 
rect a  course,  contrary  to  their  own  pretence,  and  the  intent 
of  that  meeting  also  :  yet  he  misliked  his  sudden  interruption 
of  D.  Eeinolds  whom  he  should  have  suffered  to  have  taken  his  20 
course  and  liberty,  concluding,  that  there  is  no  order,  nor  can 
be  any  effectual  issue  of  disputation,  if  each  party  might  not 
be  suffered,  without  chopping,  to  speak  at  large  what  he 
would.  And  therefore  willed  that  either  the  doctors  should 
proceed,  or  that  the  bishop  would  frame  his  answer  to  these  25 
motions  already  made  :  although,  saith  his  majesty,  some  of 
them  are  very  needlesse.  It  was  thought  fitter  to  answer,  lest 
the  number  of  objections  increasing,  the  answers  would  prove 
confused. 

Upon  the  first  motion,  concerning  falling  from  grace  ;  the  30 
bishop  of  London  took  occasion  to  signifie  to  his  majesty, 
how  very  many  in  these  daies,  neglecting  holinesse  of  life, 
presumed  too  much  of  persisting  of  grace,  laying  all  their 
religion  upon  predestination,  If  I  shall  be  saved,  I  shall  be 
saved ;  which  he  termed  a  desperate  doctrine,  shewing  it  to  35 
be  contrary  to  good  divinity,  and  the  true  doctrine  of  pre- 
destination, wherein  we  should  reason  rather  asccndendo  than 
descendendo,  thus  ;  "  I  live  in  obedience  to  God,  in  love  with 
my  neighbour,  I  follow  my  vocation,  kc,  therefore  I  trust 


CHAPTER  IV.] 


second  days  conference. 


181 


that  God  hath  elected  me,  and  predestinated  me  to  salva- 
tion not  thus,  which  is  the  usual  course  of  argument, 
"  God  hath  predestinated  and  chosen  me  to  life,  therefore 
though  I  sin  never  so  grievously,  yet  I  shall  not  be  damned : 
5  for  whom  he  once  loveth,  he  loveth  to  the  end."  Where- 
upon he  shewed  his  majesty  out  of  the  next  article,  what 
was  the  doctrine  of  the  church  of  England,  touching  predes- 
tination, in  the  very  last  paragraph,  soil.  "  We  must  receive 
God's  promises,  in  such  wise,  as  they  be  generally  set  forth  to 

io us  in  holy  Scripture;  and  in  our  doings,  that  will  of  God 
is  to  be  followed  which  we  have  expressly  declared  unto  us 
in  the  word  of  God  :"  which  part  of  the  article  his  majesty 
very  well  approved,  and  after  he  had,  after  his  manner,  very 
singularly  discoursed  on  that  place  of  Paul,  "  Work  out  your 

15  salvation  with  fear  and  trembling,"  he  left  it  to  be  considered 
whether  any  thing  were  mete  to  be  added,  for  the  clearing  of 
the  doctor  his  doubt  by  putting  in  the  word  often,  or  the 
like,  as  thus,  "  We  may  often  depart  from  grace but  in  the 
mean  time,  wished  that  the  doctrine  of  predestination  might 

20 be  very  tenderly  handled,  and  with  great  discretion,  lest  on 
the  one  side,  God's  omnipotency  might  be  called  in  question, 
by  impeaching  the  doctrine  of  his  eternal  predestination,  or 
on  the  other,  a  desperate  presumption  might  be  arreared,  by 
inferring  the  necessary  certainty  of  standing  and  persisting  in 

25  grace. 

To  the  second  it  was  answered,  that  it  was  a  vain  objec- 
tion, because,  by  the  doctrine  and  practice  of  the  church  of 
England,  none  but  a  licenced  minister  might  preach,  nor 
either  publikely  or  privately  administer  the  eucharist,  or 
30  the  Lord's  supper.  And  as  for  private  baptism,  his  majesty 
answered,  that  he  had  taken  order  for  that  with  the  bishops 
already. 

In  the  third  point  (which  was  about  confirmation)  was 
observed  either  curiosity  or  malice,  because  the  article  which 
35  was  there  presently  read,  in  those  words,  "  These  five  com- 
monly called  sacraments,  that  is  to  say,  confirmation,  pe- 
nance, orders,  &c.  are  not  to  be  accounted  for  sacraments  of 
the  gospel,  being  such  as  have  grown  partly  of  the  corrupt 
following  the  apostles,"  &c,  insinuateth  that  the  making  of 


182 


The  sum  and  substance  of  the 


[documents. 


confirmation  to  be  a  sacrament  is  a  corrupt  imitation  ;  but 
the  Communion  Book,  aiming  at  the  right  use  and  proper 
course  thereof,  makes  it  to  be  according  to  the  apostles 
example ;  which  his  majesty  observing,  and  reading  both  the 
places,  concluded  the  objection  to  be  a  meer  cavil.  And  this  5 
was  for  the  pretended  contradiction. 

Now  for  the  ground  thereof  the  bishop  of  London  added, 
that  it  was  not  so  much  founded  upon  the  places  in  the  Acts  of 
the  Apostles,  which  some  of  the  fathers  had  often  shewed, 
but  upon  Hebuj!L_2,  where  it  is  made,  as  the  first  day  he  had  10 
said,  a  part  of  the  apostles  catechism  ;  which  was  the  opinion, 
besides  the  judgment  of  the  holy  fathers,  of  master  Calvin 
and  D.  Fulke,  the  one  upon  Heb.  vi.  2.  as  upon  Saturday  he 
had  declared,  the  other  upon  Acts  viii.  vers.  27,  where  with 
St.  Augustine,  he  saith  that  we  do  not  in  any  wise  mislike  15 
that  antient  ceremonie  (of  imposition  of  hands,  for  strength- 
ning  and  confirming  such  as  had  been  baptized,)  but  use  it 
in  our  selves,  being  nothing  else,  but  as  St.  Austen  affirmeth, 
prayer  over  a  man  to  be  strengthened  and  confirmed  by  the 
Holy  Ghost ;  or  to  receive  increase  of  the  gifts  of  the  Holy  20 
Ghost,  as  Saint  Ambrose  saith ;  and  a  little  after  alludeth 
unto  Heb.  vi.  2,  &c.  Neither  need  there  any  great  proof  of 
this  (saith  my  lord).  For  confirmation  to  be  unlawful,  it  was 
not  their  opinion  who  objected  this,  as  he  supposed ;  this  was 
it  that  vexed  them,  that  they  had  not  the  use  thereof  in  their  25 
own  hands,  every  pastor  in  his  parish  to  confirm,  for  then  it 
would  be  accounted  an  apostolical  institution  ;  and  willed 
doctor  Eeinolds  to  speak  herein  what  he  thought :  who  seemed 
to  yield  thereunto,  replying  that  some  diocesse  of  a  bishop 
having  therein  six  hundred  parish  churches  (which  number  30 
caused  the  bishop  of  London  to  think  himself  personally 
touched,  because  in  his  diocesse  there  are  609,  or  there- 
abouts) it  was  a  thing  very  inconvenient  to  commit  confirm- 
ation unto  the  bishop  alone,  supposing  it  impossible  that  he 
could  take  due  examination  of  them  all  which  came  to  be  35 
confirmed.  To  the  fact  my  lord  of  London  answered,  for  his 
majesties  information,  that  the  bishops  in  their  visitations 
give  out  notice  to  them  who  are  desirous  either  to  be  them- 
selves or  to  have  their  children  confirmed,  of  the  place  where 


CHAPTER  IV.] 


second  dafs  conference. 


183 


they  will  be  ;  and  appoint  either  their  chaplaines  or  some 
other  ministers  to  examine  them  which  are  to  be  confirmed, 
and  lightly  confirm  none,  but  either  by  the  testimony  or  report 
of  the  parsons  or  curates  where  the  children  are  bred  and 
5  brought  up.  To  the  opinion  he  replied,  that  none  of  all  the 
fathers  ever  admited  any  to  confirm  but  bishops  alone ;  yea 
even  Saint  Jerome  himself,  though  otherwise  no  friend  to 
bishops,  by  reason  of  a  quarrel  between  the  bishop  of  Jeru- 
salem and  him,  yet  confesseth  that  the  execution  thereof  was 

10 restrained  to  bishops  only,  "Ad  honorem  potius  sacerdotii, 
quam  ad  legis  necessitatem."  Whereof,  namely  of  this  pre- 
rogative of  bishops,  he  giveth  this  reason,  "  Ecclesite  salus  in 
summi  sacerdotis  dignitate  pendit ;  cui  si  non  exors  qusedam 
&  ab  omnibus  eminens  detur  potestas,  tot  in  ecclesiis  effice- 

iSrentur  scismata,  quot  sacerdotes.11  My  lord  bishop  of 
Winchester  chalenged  doctor  Reynolds,  willing  him,  of  his 
learning,  to  shew  where  ever  he  had  read,  that  confirmation 
was  at  all  used  in  ancient  times  by  any  other  but  bishops ; 
and  added  withall,  that  it  was  used  partly  to  examine  chil- 

2odren,  and  after  examination,  by  imposition  of  hands  (which 
was  a  ceremonie  of  blessing  among  the  Jews)  to  blesse  them 
and  pray  over  them  :  and  partly  to  try  whether  they  had 
been  baptized  in  the  right  form  or  no.  For  in  former  ages 
baptism  was  administred  in  divers  sorts  :  some  gave  it  "  In 

25  nomine  Patris  &  Filii,'1  &c. ;  others,  "  In  nomine  Patris  111a- 
joris,  &  Filii  minoris,"  as  the  Arrians  did ;  some,  "  In  nomine 
Patris  per  Filium,  in  Spiritu  Sancto  others,  not  in  the  name 
of  the  Trinity,  but  in  the  death  of  Christ,  &c.  Whereupon 
catholick  bishops  were  constrained  to  examin  them  who 

30  were  baptized  "  in  remotis,1'  far  from  them,  how  they  were 
taught  to  believe  concerning  baptism;  if  it  were  right,  to 
confirm  them  ;  if  amisse,  to  instruct  them. 

His  majesty  concluded  this  point,  first  by  taxing  Saint 
Jerome  for  his  assertion,  that  a  bishop  was  not  divince  ordi- 

S^nationis  (the  bishop  of  London  thereupon  inserting,  that 
unlesse  he  could  prove  his  ordination  lawful  out  of  the  Scrip- 
tures, he  would  not  be  a  bishop  4  hours).  Which  opinion 
his  majesty  much  distasted,  approving  their  calling  and  use 
in  the  church,  and  closed  it  up  with  this  short  aphorism, 


184 


The  sum  and  substance  of  the 


[documents. 


"  No  bishop,  no  king.1'  Secondly,  for  confirmation,  his  high- 
nesse  thought,  that  it  sorted  neither  with  the  authority  nor 
decency  of  the  same,  that  every  ordinary  pastor  should  do  it : 
and  therefore  said,  that  for  his  part,  he  meant  not  to  take 
that  from  the  bishops,  which  they  had  so  long  retained  and  5 
injoyed  ;  seeing,  as  it  pleased  him  to  adde,  as  great  reason 
that  none  should  confirm  without  the  bishop's  licence,  as  none 
should  preach  without  his  licence  ;  and  so  referring,  as  the 
day  before,  the  word  examination  to  be  added  to  the  rubrick 
in  the  title  of  confirmation  in  the  Communion  Book,  if  it  10 
were  thought  good  so  to  do,  he  willed  doctor  Reinolds  to 
proceed. 

Who,  after  that  he  had  deprecated  the  imputation  of 
schism,  with  a  protestation  that  he  meant  not  to  gall  any 
man,  goeth  on  to  the  37.  article,  wherein  he  said  these  words,  15 
"  The  bishop  of  Koine  hath  no  authority  in  this  land/''  not 
to  be  sufficient,  unlesse  it  were  added,  "  nor  ought  to  have." 
Whereat  his  majesty  heartily  laughed,  and  so  did  the  lords  : 
the  king  adding  an  answer,  which  the  rhetoricians  call  epco- 
rr]fxa  eAeyX'*0"  ?  What  speak  you  of  the  pope's  authority  20 
here  I  "  Habemus  jure  quod  habemus  and  therefore,  in 
as  much  as  it  is  said,  he  hath  not,  it  is  plain  enough,  that  he 
ought  not  to  have. 

This,  and  some  other  motions,  seeming  to  the  king  and 
lords  very  frivolous,  occasion  was  taken,  in  some  by-talk,  to  25 
remember  a   certain  description,  which  master  Butler  of 
Cambridge  made  of  a  puritan,  viz.  A  puritan  is  a  protectant 
frayed  out  of  his  wits.     But  my  lord  of  London  there 
seriously  put  his  majesty  in  mind  of  the  speeches,  which  the 
French  embassadour  master  Rogne  gave  out  concerning  our  30 
church  of  England,  both  at  Canterbury  after  his  arrival,  and 
after  at  the  court  upon  the  view  of  our  solemn  service  and 
ceremonies  ;  namely,  that  if  the  reformed  churches  in  France 
had  kept  the  same  orders  among  them  which  we  have,  he 
was  assured  that  there  would  have  been  many  thousands  of  35 
protestants  more  there  than  now  there  are ;   and  yet  our 
men  stumble  and  strain  at  these  petty  quillets,  thereby  to 
disturb  and  disgrace  the  whole  church. 

V.  After  this,  the  doctor  moved  that  this  proposition. 


CHAPTER  IV.] 


second  day's  conference. 


185 


"  The  intention  of  the  minister  is  not  of  the  essence  of  the 
sacrament,"  might  be  added,  unto  the  book  of  Articles,  the 
rather,  because  that  some  in  England  had  preached  it  to  be 
essential.  And  here  again  he  remembred  the  nine  orthodoxal 
5  assertions  concluded  at  Lambeth.  His  majesty  utterly  dis- 
liked that  first  part  of  the  motion  for  two  reasons ;  first,  think- 
ing it  unfit  to  thrust  into  the  book  every  position  negative, 
which  would  both  make  the  book  swell  into  a  volume  as  big 
as  the  Bible,  and  also  confound  the  reader :  bringing  for 

io  example  the  course  of  one  master  Craig  in  the  like  case  in 
Scotland,  who  with  his,  I  renounce  and  abhor,  his  detestations 
and  abrenunciations,  did  so  amaze  the  simple  people,  that 
they,  not  able  to  conceive  all  those  things,  utterly  gave  over 
all,  falling  back  to  popery,  or  remaining  still  in  their  former 

15  ignorance.  Yea,  if  I,  said  his  majesty,  should  have  been 
bound  to  his  form,  the  confession  of  my  faith  must  have  been 
in  my  table-book,  not  in  my  head.  But  because  you  speak 
of  intention,  saith  his  highnesse,  I  will  apply  it  thus :  If  you 
come  hither  with  a  good  intention,  to  be  informed,  and  satis- 

20  fied  where  you  shall  find  just  cause,  the  whole  work  will  sort 
to  the  better  effect ;  but  if  your  intention  be  to  go  as  you 
came  (whatsoever  shall  be  said),  it  will  prove  that  the  in- 
tention is  very  material,  and  essential  to  the  end  of  this  pre- 
sent action.    To  the  other  part  for  the  nine  assertions,  his 

25  majesty  could  not  suddenly  answer,  because  he  understood 
not  what  the  doctor  meant  by  those  assertions  or  propositions 
at  Lambeth ;  but  when  it  was  informed  his  majesty,  that  by 
reason  of  some  controversies,  arising  in  Cambridge,  about 
certain  points  of  divinity,  my  lords  grace  assembled  some 

30  divines  of  especial  note,  to  set  down  their  opinions,  which 
they  drew  into  nine  assertions,  and  so  sent  them  to  the  uni- 
versity, for  the  appeasing  of  those  quarrels  ;  then  his  majesty 
answered ;  first,  that  when  such  questions  arise  among 
scholars,  the  quietest  proceeding  were,  to  determine  them  in 

35  the  universities,  and  not  to  stuff  the  book  with  all  con- 
clusions theological.  Secondly,  the  better  course  would  be  to 
punish  the  broachers  of  false  doctrine,  as  occasion  should  be 
offered  :  for  were  the  articles  never  so  many  and  sound,  who 
can  prevent  the  contrary  opinions  of  men  till  they  be  heard 


186  The  sum  and  substance  of  the  [documents. 

Upon  this,  the  dean  of  Paule's,  kneeling  down,  humbly  de- 
sired leave  to  speak,  signifying  unto  his  majesty,  that  this 
matter  somewhat  more  nearly  concerned  him,  by  reason  of  a 
controversie  between  him  and  some  other  in  Cambridge,  upon 
a  proposition  which  he  had  deliverd  there ;  namely,  that  who-  5 
soever  (although  before  justified)  did  commit  any  grievous  sin, 
as  adultery,  murder,  treason,  or  the  like,  did  become,  ipso  facto, 
subject  to  God's  wrath,  and  guilty  of  damnation,  or  were  in 
state  of  damnation,  (quoad  prcesentem  statum,)  untill  they  re- 
pented ;  adding  hereunto,  that  those  which  were  called  or  jus-  10 
tified  according  to  the  purpose  of  God's  election,  howsoever  they 
might,  and  did  sometimes  fall  into  grievous  sins,  and  thereby 
into  the  present  state  of  wrath  and  damnation,  yet  did  never 
fall,  either  totally  from  all  the  graces  of  God,  to  be  utterly 
destitute  of  all  the  parts  and  seed  thereof,  nor  finally  from  15 
justification,  but  were  in  time  renewed  by  God's  Spirit  unto  a 
lively  faith  and  repentance ;  and  so  justified  from  those  sins, 
and  the  wrath,  curse  and  guilt  annexed  thereunto,  whereinto 
they  are  fallen,  and  wherein  they  lay,  so  long  as  they  were 
without  true  repentance  for  the  same.  Against  which  doc-  20 
trine,  he  said,  that  some  had  opposed,  teaching,  that  all  such 
persons  as  were  once  truely  justified,  though  after  they  fell 
into  never  so  grievous  sins,  yet  remained  still  just,  or  in  the 
state  of  justification,  before  they  actually  repented  of  those 
sins ;  yea,  and  though  they  never  repented  of  them,  through  25 
forgetfulnesse  or  sudden  death,  yet  they  should  be  justified 
and  saved  without  repentance.  In  utter  dislike  of  this  doc- 
trine, his  majesty  entred  into  a  longer  speech  of  predestina- 
tion, and  reprobation,  than  before,  and  of  the  necessary  con- 
joyning  repentance  and  holinesse  of  life  with  true  faith:  con- 30 
eluding,  that  it  was  hypocrisie,  and  not  true  justifying  faith, 
which  was  severed  from  them:  for  although  predestination 
and  election  depend  not  upon  any  qualities,  actions,  or  works 
of  man,  which  be  mutable,  but  upon  God  his  eternal  and 
immutable  decree  and  purpose;  yet  such  is  the  necessity  of 3 3 
repentance,  after  known  sins  committed,  as  that,  without  it, 
there  could  not  be  either  reconciliation  with  God  or  remission 
of  those  sins. 

Next  to  this,  doctor  Reinolds  complained,  that  the  cate- 


CHAPTER  IV.] 


second  days  conference. 


187 


chism  in  the  Common  Prayer  Book  was  too  brief ;  for  which 
one  by  master  Nowel,  late  dean  of  Paul's,  was  added,  and 
that  too  long  for  young  novices  to  learn  by  heart  :  requested 
therefore,  that  one  uniform  catechism  might  be  made,  which, 
and  none  other,  might  be  generally  received ;  it  was  de- 
manded of  him,  whether,  if  to  the  short  catechism  in  the 
Communion  Book  something  were  added  for  the  doctrine  of 
the  sacrament,  it  would  not  serve  ?  His  majesty  thought  the 
doctor's  request  very  reasonable :  but  yet  so,  that  he  would 
have  a  catechism  in  the  fewest  and  plainest  affirmative  terms 
that  may  be:  taxing  withal  the  number  of  ignorant  cate- 
chisms set  out  in  Scotland,  by  every  one  that  was  the  son  of 
a  good  man ;  insomuch,  as  that  which  was  catechism  doc- 
trine in  one  congregation,  was  in  another  scarcely  accepted  as 
sound  and  orthodox  ;  wished,  therefore,  one  to  be  made  and 
agreed  upon,  adding  this  excellent  gnomical  and  canon-like 
conclusion,  that  in  reforming  of  a  church  he  would  have  two 
rules  observed :  first,  that  old,  curious,  deep  and  intricate 
questions  might  be  avoided  in  the  fundamental  instruction  of 
a  people :  secondly,  that  there  should  not  be  any  such  de- 
parture from  the  papists  in  all  things,  as  that  because  wo 
in  some  points  agree  with  them,  therefore  we  should  be  ac- 
counted to  be  in  error. 

To  the  former,  doctor  Reinolds  did  adde  the  prophanation 
of  the  Sabbath  day,  and  contempt  of  his  majesties  proclama- 
tion, made  for  the  reforming  of  that  abuse ;  of  which  he 
earnestly  desired  a  straighter  course  for  reformation  thereof, 
and  unto  this  he  found  a  general  and  unanimous  assent. 

VII.  After  that,  he  moved  his  majesty  that  there  might  be 
a  new  translation  of  the  Bible,  because  those  which  were 
allowed  in  the  reign  of  king  Henry  the  Eight  and  Edward 
the  Sixt  were  corrupt,  and  not  answerable  to  the  truth  of 
the  original.  For  example,  first,  Galatians  iv.  25.  the  Greek 
word  avcrToiyel  is  not  well  translated  as  now  it  is,  bordereth 
neither  expressing  the  force  of  the  word,  nor  the  apostles 
sence,  nor  the  situation  of  the  place. 

Secondly,  psalm  cv.  28,  "They  were  not  obedient;"  the 
original  being,  "  They  were  not  disobedient." 

Thirdly,  psalm  cvi.  30,  "Then  stood  up  Phinees  and  prayed," 


188  The  sum  and  substance  of  the  [documents. 

the  Hebrew  hath,  "executed  judgment."  To  which  motion 
there  was  at  the  present  no  gainsaying,  the  objections  being 
trivial,  and  old,  and  already  in  print,  often  answered ;  only 
my  lord  of  London  well  added,  that  if  every  man's  humour 
should  be  followed,  there  would  be  no  end  of  translating.  5 
Whereupon  his  highnesse  wished  that  some  special  paines 
should  be  taken  in  that  behalf  for  one  uniform  translation, 
(professing  that  he  could  never  yet  see  a  Bible  well  trans- 
lated in  English,  but  the  worst  of  all  his  majesty  thought  the 
Geneva  to  be,)  and  this  to  be  done  by  the  best  learned  in  10 
both  the  universities ;  after  them  to  be  reviewed  by  the 
bishops,  and  the  chief  learned  of  the  church ;  from  them  to 
be  presented  to  the  privy  councel ;  and  lastly,  to  be  ratified 
by  his  royal  authority.  And  so  this  whole  church  to  be 
bound  unto  it,  and  none  other.  Marry,  withall,  he  gave  this  15 
caveat,  (upon  a  word  cast  out  by  my  lord  of  London,)  that  no 
marginal  notes  should  be  added,  having  found  in  them  which 
are  annexed  to  the  Geneva  translation  (which  he  saw  in  a 
Bible  given  him  by  an  English  lady)  some  notes  very  partial, 
untrue,  seditious,  and  savouring  too  much  of  dangerous  and  20 
traiterous  conceits.  As  for  example,  the  first  chapter  of 
Exodus  and  the  nineteenth  verse,  where  the  marginal  note 
alloweth  disobedience  unto  kings.  And  2  Chron.  xv.  1 6,  the 
note  taxeth  Asa  for  deposing  his  mother  only,  and  not  killing 
her  :  and  so  concludeth  this  point  as  all  the  rest,  with  a  grave  25 
and  judicious  advice.  First,  that  errors  in  matters  of  faith 
might  be  rectified  and  amended.  Secondly,  that  matters  in- 
different might  rather  be  interpreted,  and  a  glosse  added, 
alleging  from  Bartolus  de  regno,  that,  as  better  a  king  with 
some  weaknesse,  than  still  a  change ;  so  rather  a  church  with  30 
some  faults,  than  an  innovation.  And  surely,  saith  his 
majesty,  if  these  be  the  greatest  matters  you  be  grieved  with, 
I  need  not  have  been  troubled  with  such  importunities  and 
complaints  as  have  been  made  unto  me;  some  other  more 
private  course  might  have  been  taken  for  your  satisfaction,  35 
and  withall,  looking  upon  the  lords,  he  shook  his  head, 
smiling. 

VIII.  The  last  point  (noted  by  doctor  Reinolds)  in  this  first 
head,  for  doctrine,  was,  that  unlawful  and  seditious  books 


chapter  iv.]  second  day  a  conference.  189 

might  be  suppressed,  at  least  restrained,  and  imparted  to  a 
few  :  for  by  the  liberty  of  publishing  such  books  so  commonly, 
many  young  scholars  and  unsetled  minds  in  both  universities, 
and  through  the  whole  realm,  were  corrupted  and  perverted ; 
5  naming  for  one  instance  that  book  entitled,  "  De  jure  Magi- 
stratus  in  Subditos,"  published  of  late  by  Ficlerus  a  papist, 
and  applied  against  the  queen's  majesty  that  last  was,  for  the 
pope.  The  bishop  of  London  supposing,  as  it  seemed,  himself 
to  be  principally  aimed  at,  answered,  first,  to  the  general, 

io  that  there  was  no  such  licentious  divulging  of  those  books  as 
he  imagined  or  complained  of,  and  that  none,  except  it  were 
such  as  doctor  Remolds,  (who  were  supposed  would  confute 
them,)  had  liberty  by  authority  to  buy  them :  again,  such 
books  came  into  the  realm  by  many  secret  conveiances,  so 

15  that  there  could  not  be  a  perfect  notice  had  of  their  impor- 
tation :  secondly,  to  the  particular  instance  of  Ficlerus,  he 
said,  that  the  author  "De  jure,"  &c.  was  a  great  disciplina- 
rian ;  whereby  it  did  appear  what  advantage  that  sort  gave 
unto  the  papists,  who  mutatis  personis  could  apply  their  own 

20 arguments  against  princes  of  the  religion:  but  for  his  own 
part  he  said,  he  detested  both  the  author  and  the  applier 
alike.  My  lord  Cicill  here  taxing  also  the  unlimited  liberty 
of  the  dispersing  and  divulging  these  popish  and  seditious 
pamphlets,  both  in  Paul's  Church-yard  and  the  universities, 

25  instanced  one  lately  set  forth,  and  published,  namely,  "  Spe- 
culum Tragicum,"  which  both  his  majesty  and  the  lord  H. 
Howard,  now  earl  of  Northampton,  termed  a  dangerous  book 
both  for  matter  and  intention  :  and  the  lord  chancellor,  also 
dividing  all  such  books  into  Latine  and  English,  concluded, 

30  that  these  last,  dispersed,  did  most  harm :  yet  the  lord  se- 
cretarie  affirmed,  that  my  lord  of  London  had  done  therein 
what  might  be,  for  the  suppressing  of  them ;  and  that  he 
knew  no  man  else  had  done  any  thing  in  that  kind  but  he. 
At  length,  it  pleased  his  excellent  majesty,  to  tell  doctor 

35  Reinolds  that  he  was  a  better  college-man  than  a  states  man  :  v 
for  if  his  meaning  were,  to  tax  the  bishop  of  London  for  suf- 
fering those  books,  between  the  secular  priests  and  Jesuites, 
lately  published,  so  freely  to  passe  abroad,  his  majesty 
would  have  him  and  his  associates  to  know,  and  willed  them 


190 


The  sum  and  substance  of  the  [documents. 


also  to  acquaint  their  adherents  and  friends  abroad  there- 
with, that  the  said  bishop  was  much  injured  and  slandered  in 
that  behalf,  who  did  nothing  therein  but  by  warrant  from  the 
lords  of  the  councel,  whereby,  both  a  schism  between  them 
was  nourished,  and  also  his  majesties  own  cause  and  title  5 
handled :  the  lord  Cicil  affirming  thereunto,  that  therefore 
they  were  tolerated,  because,  in  them,  was  the  title  of  Spain 
confuted. 

The  lord  treasurer  added,  that  doctor  Eeinolds  might 
have  observed  another  use  of  those  bookes,  viz.  that  now  by  10 
the  testimony  of  those  priests  themselves,  her  late  majesty 
and  the  state  were  cleared  of  that  imputation,  of  putting 
papists  to  death  for  their  consciences  only,  and  for  their 
religion,  seeing,  in  those  books,  they  themselves  confess  that 
they  were  executed  for  treason.  Doctor  Reinolds  excused  15 
himself,  expounding  his  complaint,  not  meant  of  such  books 
as  had  been  printed  in  England,  but  such  as  came  from 
beyond  the  seas,  as  commentaries  both  in  philosophy  and 
divinity.  And  these  were  the  parts  of  the  first  head,  concern- 
ing purity  of  doctrine.  20 


TOUCHING  PASTORS,  RESIDENT,  LEARNED. 

To  the  second  general  point  concerning  the  planting  of 
ministers  learned  in  every  parish  :  it  pleased  his  majesty  to 
answer,  that  he  had  consulted  with  his  bishops  about  that, 
whom  he  found  willing  and  ready  to  second  him  in  it :  inveigh-  25 
ing  herein  against  the  negligence  and  carelesnesse  which  he 
heard  of  many  in  this  land,  but  as  subita  evacuatio  was  peri- 
culosa,  so  subita  mulatto.    Therefore  this  matter  was  not  for 
a  present  resolution,  because  to  appoint  to  every  parish  a  suf- 
ficient minister  were  impossible,  the  universities  would  not  30 
afford  them.    Again,  he  had  found  already,  that  he  had  more 
learned  men  in  this  realm  than  he  had  sufficient  maintenance 
for ;  so  that  maintenance  must  first  be  provided,  and  then 
the  other  to  be  required :  in  the  mean  time,  ignorant  minis-  y 
ters,  if  young,  to  be  removed,  if  there  were  no  hope  of  their  35 
amendment ;  if  old,  their  death  must  be  expected,  that  the 
next  course  may  be  better  supplied :  and  so  concluded  this 


CHAPTER  IV.] 


second  day's  conference. 


191 


point,  with  a  most  religious  and  zealous  protestation,  of  doing 
something  dayly  in  this  case,  because  Jerusalem  could  not  be 
built  up  in  a  day.  The  bishop  of  Winchester  made  known 
to  the  king  that  this  insufficiency  of  the  clergy,  be  it  as  it  is, 
5  comes  not  by  the  bishops'  defaults,  but  partly  by  lay  patrons, 
who  present  very  mean  men  to  their  cures  ;  whereof,  in  him- 
self, he  shewed  an  instance,  how  that  since  his  being  bishop 
of  Winchester  very  few  masters  of  arts  were  presented  to 
good  benefices ;  partly  by  the  law  of  the  land,  which  ad- 

iomitteth  of  a  very  mean  tolerable  sufficiency  in  any  clerk,  so 
that  if  the  bishop  should  not  admit  them  then  presently  a 
quare  impedit  is  sent  out  against  him. 

Here  my  lord  of  London,  kneeling,  humbly  desired  his  ma- 
jesty, because  he  saw,  as  he  said,  it  was  a  time  of  moving  peti- 

15  tions,  that  he  might  have  leave  to  make  two  or  three. 

First,  that  there  might  be  amongst  us  a  praying  ministery 
another  while;  for  whereas  there  are  in  the  ministery 
many  excellent  duties  to  be  performed,  as  the  absolving  of 
the  penitent,  praying  for  and  blessing  of  the  people,  adminis- 

20  tring  of  the  sacraments,  and  the  like ;  it  is  come  to  that 
passe  now,  that  some  sort  of  men  thought  it  the  only  duty 
required  of  a  minister  to  spend  the  time  in  speaking  out  of  a 
pulpit ;  sometimes,  God  wot,  very  undiscreetly  and  unlearn- 
edly ;  and  this,  with  so  great  injury  and  prejudice  to  the 

25  celebration  of  divine  service,  that  some  ministers  would  be 
content  to  walk  in  the  church-yard  till  sermon  time,  rather 
than  to  be  present  at  publick  prayer.  He  confessed,  that  in 
a  church  new  to  be  planted  preaching  was  most  necessary ; 
but  among  us,  now  long  established  in  the  faith,  he  thought 

3°  it  not  the  only  necessary  duty  to  be  performed,  and  the  other 
to  be  so  profanely  neglected  and  contemned.  Which  motion 
his  majesty  liked  exceeding  well,  very  acutely  taxing  the 
hypocrisie  of  our  times,  which  placeth  all  religion  in  the  ear, 
through  which  there  is  an  easy  passage;  but  prayer,  which 

35  expresseth  the  hearts  affection,  and  is  the  true  devotion  of 
the  mind,  as  a  matter  putting  us  to  overmuch  trouble, 
(wherein  there  concurre,  if  prayer  be  as  it  ought,  an  un- 
partial  consideration  for  our  own  estates,  a  due  examination 
to  whom  we  pray,  an  humble  confession  of  our  sins,  with  an 


192 


The  sum  and  substance  of  the 


[documents. 


hearty  sorrow  for  them,  and  repentance  not  severed  from  faith,) 
is  accounted  and  used  as  the  least  part  of  religion. 

The  second  was,  that  till  such  time  as  learned  and  suffi- 
cient men  might  be  planted  in  every  congregation,  that  godly 
homilies  might  be  read,  and  the  number  of  them  increased,  5 
and  that  the  opponents  would  labour  to  bring  them  into 
credit  again,  as  formerly  they  brought  them  into  contempt. 
Every  man,  saith  he,  that  can  pronounce  well  cannot  indite 
well. 

The  king's  majesty  approved  this  motion,  especially  where  10 
the  living  is  not  sufficient  for  maintenance  of  a  learned 
preacher ;  as  also  in  places  where  plenty  of  sennons  are,  as 
in  the  city  and  great  townes.    In  the  countrey  villages 
where  preachers  are  not  near  together,  he  could  wish  preach- 
ing ;  but  where  there  are  a  multitude  of  sermons,  there  he  15 
would  have  homilies  to  be  read  divers  times :  and  therein  he 
asked  the  assent  of  the  plaintiffs,  and  they  confesse  it.  A 
preaching  ministery,  saith  his  majesty,  was  best,  but  where 
it  might  not  be  had,  godly  prayers  and  exhortations  did 
much  good.    That  that  may  be  done,  let  it,  and  let  the  rest  20 
that  cannot,  be  tolerated.    Somewhat  was  here  spoken  by 
the  lord  chancellor  of  livings  rather  wanting  learned  men 
than  learned  men  livings;  many  in  the  universities  pining, 
masters,  batchelors,  and  upwards :  wishing,  therefore,  that 
some  might  have  jingle  coats,  before  other  had  dublets  :  and  25 
here  his  lordship  shewed  the  course  that  he  had  ever  taken 
in  bestowing  the  king's  benefices ;  my  lord  of  London,  com- 
mending his  honourable  care  that  way,  withal]  excepted  that 
a  dublet  was  necessary  in  cold  weather:  the  lord  chancellor 
replied,  that  he  did  it  not  for  dislike  of  the  liberty  of  our  3° 
church,  in  granting  one  man  two  benefices,  but  out  of  his 
own  private  purpose  and  practice,  grounded  upon  the  foresaid 
reason. 

The  last  motion  by  my  lord  of  London  was,  that  pulpits 
might  not  be  made  pasquils,  wherein  every  humorous  or  dis-35 
contented  fellow  might  traduce  his  superiors.  Which  the 
king  very  graciously  accepted,  exceedingly  reproving  that  as 
a  lewd  custome ;  threatning,  that  if  he  should  but  hear  of 
such  a  one  in  a  pulpit  he  would  make  him  an  example :  con- 


chapter  iv.]  second  days  conference.  193 

eluding  with  a  sage  admonition  to  the  opponents,  that  every 
man  should  solicite  and  draw  his  friends  to  make  peace,  and 
if  any  thing  were  amisse  in  the  church  officers,  not  to  make 
the  pulpit  the  place  of  personal  reproof,  but  to  let  his  majesty 
5  hear  of  it :  yet  by  degrees. 

First,  let  complaint  be  to  the  ordinary  of  the  place,  from 
him  to  go  to  the  archbishop ;  from  him  to  the  lords  of  his 
majesties  council,  and  from  them,  if  in  all  these  places  no 
remedy  is  found,  to  his  own  self.     Which  caveat  his  majesty 

10  put  in,  for  that  the  bishop  of  London  had  told  him,  that  if 
he  left  himself  open  to  admit  of  all  complaints,  neither  his 
majesty  should  ever  be  quiet,  nor  his  under-officers  regarded  : 
seeing  that  now  already  no  fault  can  be  censured,  but  pre- 
sently the  delinquent  threatneth  a  complaint  to  the  king :  and 

15  for  an  instance,  he  added,  how  a  printer,  whom  he  had  taken 
faulty,  very  lately  answered  him  in  that  very  kind. 

Doctor  Eein.  cometh  now  to  subscription,  (which  concern- 
eth  the  fourth  general  head,  as  he  first  propounded  it,  namely, 
the  Communion  Book,)  taking  occasion  to  leap  into  it  here, 

20  as  making  the  urging  of  it  to  be  a  great  impeachment  to  a 
learned  ministery,  and  therefore  intreated  it  might  not  be 
exacted  as  heretofore,  for  which  many  good  men  were  kept 
out,  other  removed,  and  many  disquieted.  To  subscribe 
according  to  the  statutes  of  the  realm,  namely,  to  the  Articles 

25  of  religion,  and  the  king's  supremacy,  they  were  not  un- 
willing. The  reason  of  their  backwardnesse  to  subscribe 
otherwise  was,  first  the  books  apocryphal,  which  the  Common 
Prayer  Book  injoined  to  be  read  in  the  church  ;  albeit  there 
are,  in  some  of  those  chapters  appointed,  manifest  errors, 

30  directly  repugnant  to  the  scriptures :  the  particular  instance 
which  he  then  inferred  was,  Ecclus.  xlviii.  10.  where  he 
charged  the  author  of  that  book  to  have  held  the  same 
opinion  with  the  Jewes  at  this  day,  namely,  that  Elias,  in  per- 
son, was  to  come  before  Christ,  and  therefore  as  yet  Christ, 

35  by  that  reason,  not  come  in  the  flesh ;  and  so,  consequently, 
it  implied  a  denial  of  the  chief  article  of  our  redemption.  His 
reason  of  thus  charging  the  author  was,  because  that  Ecclus. 
used  the  very  word  of  Elias  in  person,  which  the  prophet 
Malachy,  cap.  iv.  doth  apply  to  an  Elias  in  resemblance, 
o 


194 


The  sum  and  substance  of  the 


[documents. 


which  both  an  angel,  Luke  xix.  and  our  Saviour  Christ, 
Matt.  xi.  did  interpret  to  be  John  Baptist.  The  answer  was, 
as  the  objection,  twofold.  First,  general,  tor  apocrypha 
books ;  the  bishop  of  London  shewing,  first,  for  the  antiquity 
of  them,  that  the  most  of  the  objections  made  against  those  5 
books  were  the  old  cavils  of  the  Jewes,  renewed  by  Saint 
Jerome  in  his  time,  who  was  the  first  that  gave  them  the 
name  of  apocrypha,  which  opinion,  upon  Ruffinus  his  chal- 
lenge, he,  after  a  sort,  disclaimed,  the  rather,  because  a 
general  offence  was  taken  at  his  speeches  in  that  kind,  first,  10 
for  the  continuance  of  them  in  the  church  out  of  Kimedon- 
cius  and  Chemnitius,  two  modern  writers. 

The  bishop  of  Winton  remembred  the  distinction  of  Saint 
Jerome,  "  Canonici  sunt  ad  informandos  mores,  non  ad  con- 
firmandam  fidem."  which  distinction,  he  said,  must  be  held  ig 
for  the  justifying  of  sundry  councels.    His  majesty  in  the 
end  said,  he  would  take  an  even  order  between  both,  affirm- 
ing, that  he  would  not  wish  all  canonical  books  to  be  read  in 
the  church,  unlesse  there  were  one  to  interpret,  nor  any 
apocrypha  at  all,  wherein  there  was  any  error,  but  for  20 
the  other,  which  were  clear,  and  correspondent  to  the  scrip- 
tures, he  would  have  them  read ;  for  else,  saith  his  majesty, 
why  were  they  printed  ?  And  therein  shewed  the  use  of  the 
books  of  Machabees,  very  good  to  make  up  the  story  of  the 
persecution  of  the  Jewes ;  but  not  to  teach  a  man  either  to  25 
sacrifize  for  the  dead,  or  to  kill  himself. 

And  here  his  highnesse  arose  from  his  chair,  and  withdrew 
himself  into  his  inner  chamber  a  little  space :  in  the  mean 
time  a  great  questioning  was  amongst  the  lords  about  that 
place  of  Ecclus.,  with  which,  as  if  it  had  been  their  rest  and  30 
upshot,  they  began  a  fresh  at  his  majestie's  return;  who, 
seeing  them  so  to  urge  it  and  stand  upon  it,  calling  for  a 
Bible,  first  shewed  the  author  of  that  book,  who  he  was, 
then  the  cause  why  he  wrote  that  book,  next  analyzed  the 
chapter  it  self,  shewing  the  precedents  and  consequents  35 
thereof;  lastly,  so  exactly  and  divine  like,  unfolded  the 
summe  of  that  place,  arguing,  and  demonstrating,  that  what- 
soever Ben  Sirach  had  said  there  of  Elias,  Elias  had  in  his 
own  person,  while  he  lived,  performed  and  accomplished,  so 


CHAPTER  IV.] 


second  days  conference. 


195 


that  the  susurrus,  at  the  first  mention,  was  not  so  great,  as 
the  astonishment  was  now  at  the  king  his  sudden  and  sound, 
and  indeed  so  admirable  an  interpretation ;  concluding,  first, 
with  a  serious  check  to  doctor  Remolds,  that  it  was  not  good 
5  to  impose  upon  a  man  that  was  dead  a  sense  never  meant  by 
him :  secondly,  with  a  pleassnt  apostrophe  to  the  lords ; 
What,  trow  ye,  make  these  men  so  angry  with  Ecclesiasticus  ? 
By  my  soul,  I  think  he  was  a  bishop,  or  else  they  would  never 
use  him  so.     But  for  the  general,  it  was  appointed  by  his 

io  majesty,  that  doctor  Rein,  should  note  those  chapters  in  the 
apocrypha  books  where  those  offensive  places  were,  and  should 
bring  them  unto  the  lord  archbishop  of  Canterb.  against  Wed- 
nesday next,  and  so  he  was  willing  to  go  on. 

The  next  scruple  against  subscription  was,  that  old  "Crambe 

*5bis  posita,"  that  in  the  Common  Prayer  Book  it  is  twice  set 
down,  "  Jesus  said  to  his  disciples when  as  by  the  original 
text  it  is  plain  that  he  spake  to  the  Pharisees.  To  which 
it  was  answered,  that  for  ought  that  could  appear  by  the 
places,  he  might  speak  as  well  to  his  disciples,  they  being 

20  present,  as  to  the  Pharisees.  But  his  majesty,  keeping  an 
even  hand,  willed  that  the  word  disciples  should  be  omitted, 
and  the  words  Jesus  said  to  be  printed  in  a  different  letter, 
that  might  appear  not  to  be  a  part  of  the  text. 

The  third  objection  against  subscription  were  interroga- 

2,5tories  in  baptism  propounded  to  infants,  which  being  a  pro- 
found point  was  put  upon  master  Knewstubs  to  pursue : 
who  in  a  long  and  perplexed  speech  said  something  out  of 
Austen,  that  baptizare  was  credere,  but  what  it  was  his 
majesty  plainly  confessed,  Ego  non  intelligo,  and  asked  the 

30  lords  what  they  thought  he  meant ;  it  seemed  that  one  pre- 
sent conceived  him,  for  he  standing  at  his  back,  bad  him  urge 
the  punct,  urge  that  punct,  that  is  a  good  point.  My  lord  of 
Winton,  aiming  at  his  meaning,  shewed  him  the  use  thereof 
out  of  Saint  Austen  and  added  the  Father's  reason  for  it, 

35  "  Qui  peccavit  in  altero,  credat  in  altero     which  was  seconded 
by  his  majesty,  (whom  it  pleased,  for  the  rest  of  the  matters 
which  followed,  himself  alone  to  answer,  and  justly  might  he 
appropriate  it  to  himself,  for  none  present  were  able  with 
o2 


196 


The  sum  and  substance  of  the 


[documents. 


quicker  conceit  to  understand,  with  a  more  singular  dexterity 
to  refute,  with  a  more  judicious  resolution  to  determine,  than 
his  majesty :  herein  being  more  admirable,  that  these  points, 
wherein  some  thought  him  prejudicial  to  the  contrary,  all  of 
us  supposed  him  to  have  been  but  a  stranger  to  them,  he  5 
could  so  intelligently  apprehend,  and  so  readily  argue  about 
them,)  it  was,  I  say,  seconded  by  his  majesty ;  first, 

By  reason  that  the  question  should  be  propounded  to  the 
party  whom  it  principally  concerned. 

Secondly,  by  example  of  himself,  to  whom  interrogatories  10 
were  propounded  when  he  was  crowned  in  his  infancy  king 
of  Scotland. 

And  here  his  majesty  (as  hereafter  at  the  end  of  every 
objection  he  did)  asked  them  whether  they  had  any  more 
to  say.  !5 

Master  Knewstubs  took  exceptions  to  the  cross  in  baptism, 
being  in  number  two. 

First,  the  offence  of  weak  brethren,  grounded  upon  the 
words  of  Saint  Paul,  Rom.  xiv.  and  t  Cor.  viii.,  viz.  "the 
consciences  of  the  weak  not  to  be  offended  i"  which  places  his  20 
excellent  majesty  answered  most  accutely,  beginning  with 
that  general  rule  of  the  Fathers :  "  Distingue  tempora,  et 
concordabunt  Bcripturse.1'  Shewing  here  the  difference  of 
those  times  and  ours,  then  a  church  not  fully  planted  nor 
setled,  but  ours  long  established  and  flourishing ;  then  25 
Christians  newly  called  from  paganism,  and  not  throughly 
grounded,  which  is  not  the  case  of  this  church,  seeing  that 
heathenish  doctrine,  for  many  years,  hath  been  hence  aban- 
doned. 

Secondly,  with  a  question  unanswerable,  asking  them  how  30 
long  they  would  be  weak  I  whether  45  yeares  were  not  suffi- 
cient for  them  to  grow  strong  I  Thirdly,  who  they  were  pre- 
tended this  weaknesse  ?  for  we,  saith  the  king,  require  not 
now  subscription  of  laiks  and  idiots,  but  preachers  and  minis- 
ters, who  are  not  still,  I  trow,  to  be  fed  with  milk,  but  are  35 
enabled  to  feed  others. 

Fourthly,  that  it  was  to  be  doubted  some  of  them  were 
strong  enough,  if  not  head-strong,  and  howsoever  they  in  this 


CHAPTER  IV.] 


second  days  conference. 


197 


case  pretended  weakness,  yet  some,  in  whose  behalf  they  now 
spake,  thought  themselves  able  to  teach  him  and  all  the 
bishops  of  the  land. 

His  objection  against  the  cross  consisted  of  three  interro- 
5  gatories  ;  first,  whether  the  church  had  power  to  institute  an 
external  significant  sign  ?  to  which  was  replied  ;  first,  that  he 
mistook  the  use  of  the  crosse  with  us,  which  was  not  used  in 
baptism  any  otherwise  than  only  as  ceremony. 

Secondly,  by  their  own  example,  who  make  imposition 
io  of  hands  in  their  ordination  of  pastors  to  be  a  sign  sig- 
nificant. 

Thirdly,  in  prayer,  saith  the  bishop  of  Winton,  the  kneel- 
ing on  the  ground,  the  lifting  up  of  our  hands,  the  knocking 
of  our  breasts,  are  ceremonies  significant ;  the  first,  of  our 

15  humility  coming  before  the  mighty  God ;  the  second,  of  our 
confidence  and  hope ;  the  other,  of  our  sorrow  and  detesta- 
tion of  our  sins ;  and  these  are,  and  may  lawfully  be  used. 
Lastly,  M.  Dean  of  the  chapel  remembred  the  practise  of  the 
Jews,  who  unto  the  institution  of  the  Passeover,  prescribed 

20  unto  them  by  Moses,  had,  as  the  rabbins  witnesse,  added 
both  signes  and  words,  eating  sowre  herbs,  and  drinking 
wine,  with  these  words  to  both,  "  Take  and  eat  these  in 
remembrance,11  &c.  ;  "  Drink  this  in  remembrance,11  &c.  Upon 
which  addition  and  tradition  of  theirs,  our  Saviour  instituted 

25  the  sacrament  of  his  last  supper,  in  celebrating  it  with  the 
same  words  and  after  the  same  manner ;  thereby  approving 
that  fact  of  theirs  in  particular,  and  generally,  that  a  church 
may  institute  and  retain  a  signe  significant :  which  satisfied 
his  majesty  exceeding  well. 

3o  And  here  the  king  desired  to  have  himself  made  acquainted 
about  the  antiquity  of  the  use  of  the  crosse,  which  doctor 
Reynolds  confessed  to  have  been  ever  since  the  apostles1 
times  ;  but  this  was  the  difficulty,  to  prove  it  of  that  ancient 
use  in  baptism.    For  that  at  their  going  abroad,  or  entering 

35  into  the  church,  or  at  their  prayers  and  benedictions,  it  was 
used  by  the  ancients,  desired  no  great  proof:  but  whether  in 
baptism  antiquity  approved  it,  was  the  doubt  cast  in  by 
M.  Deane  of  Sarum,  whom  his  majesty  singled  out,  with  a 
special  encomion,  that  he  was  a  man  well  travelled  in  the 


198 


The  sum  and  substance  of  the  [documents. 


ancients :  which  doubt  was  answered,  obsignatis  tabulis,  by 
the  dean  of  Westminster,  (whom  the  king's  majesty,  upon 
my  lord  of  London's  motion,  willed  to  speak  to  that 
point,)  out  of  Tertullian,  Cyprian,  Origen,  and  others,  that  it 
was  used  in  vmmortali  lavacro:  which  words  being  a  littles 
descanted,  it  fell  from  one,  I  think  it  was  ray  lord  of 
Winchester,  obiter,  to  say,  that  in  Constantine  his  time  it 
was  used  in  baptism.  What !  quoth  the  king,  and  is  it  now 
come  to  that  passe,  that  we  shall  appeach  Constantine  of 
popery  and  superstition  I  If  then  it  were  used,  saith  his  10 
majesty,  I  see  no  reason  but  that  still  we  may  continue  it. 

Master  Knewstubs  his  second  question  was,  that  put  case 
the  church  had  such  power  to  adde  significant  signes,  whether 
it  might  there  adde  them  where  Christ  had  already  ordained 
one :  which  he  said  was  no  lesse  derogatory  to  Christ's  15 
institution,  as  he  thought,  than  if  any  potentate  of  this 
land  should  presume  to  adde  his  seal  to  the  great  seal  of 
England.  To  which  his  majesty  answered,  that  the  case 
was  not  alike ;  for  that  no  sign  or  thing  was  added  to  the 
sacrament ;  which  was  fully  and  perfectly  finished  before  any  20 
mention  of  the  crosse  is  made :  for  confirmation  whereof  he 
willed  the  place  to  be  read. 

Lastly,  if  the  church  had  that  power  also,  yet  the  greatest 
scruple  to  their  conscience  was,  how  farre  such  an  ordinance 
of  the  church  was  to  bind  them,  without  impeaching  their  25 
Christian  liberty  i  Whereat  the  king,  as  it  seemed,  was  much 
moved,  and  told  him  he  would  not  argue  that  point  with  him, 
but  answer  therein,  as  kings  are  wont  to  speak  in  parliament, 
Le  roy  s'avisera,  adding  withall,  that  it  smellcd  very  rankly 
of  anabaptism  :  comparing  it  unto  the  usage  of  a  beardlesse  30 
boy,  (one  master  John  Black,)  who  the  last  conference  his 
majesty  had  with  the  ministers  in  Scotland,  (in  December, 
1602,)  told  him,  that  he  would  hold  conformity  with  his 
majesties  ordinances  for  matters  of  doctrine,  but  for  matters 
of  ceremonie,  they  were  to  be  left  in  Christian  liberty  to  every  35 
man,  as  he  received  more  and  more  light  from  the  illumination 
of  God's  Spirit ;  even  till  they  go  mad,  quoth  the  king,  with 
their  own  light :  but  I  will  none  of  that ;  I  will  have  one 
doctrine  and  one  discipline,  one  religion  in  substance  and  in 


CHAPTER  IV.] 


second  days  conference. 


199 


ceremony  :  and  therefore  I  charge  you  never  to  speak  more  to 
that  point,  (how  far  you  are  bound  to  obey,)  when  the  church 
hath  ordained  it.  And  so  asked  them  again  if  they  had  any 
thing  else  to  say. 
5  Dr.  Reynolds  objected  the  example  of  the  brasen  serpent, 
demolished  and  stampt  to  powder  by  Ezechias,  because  the 
people  abused  it  to  idolatry,  wishing  that  in  like  sort  the 
cross  should  be  abandoned,  because,  in  the  time  of  popery, 
it  had  been  superstitiously  abused.    Whereunto  the  king's 

io  majesty  answered  divers  wayes.  First,  quoth  he,  though  I 
be  sufficiently  perswaded  of  the  cross  in  baptism,  and  the 
commendable  use  thereof  in  the  church  so  long ;  yet,  if  there 
were  nothing  else  to  move  me,  this  very  argument  were  an 
inducement  to  me  for  the  retaining  of  it,  as  it  is  now  by 

15  order  established  :  for  inasmuch  as  it  was  abused,  so  you  say, 
to  superstition,  in  time  of  popery,  it  doth  plainly  imply,  that 
it  was  well  used  before  popery.  I  will  tell  you,  I  have  lived 
among  this  sort  of  men,  (speaking  to  the  lords  and  bishops,) 
ever  since  I  was  tenne  years  old,  but  I  may  say  of  my  self  as 

20  Christ  did  of  himself,  Though  I  lived  amongst  them,  yet 
since  I  had  ability  to  judge,  I  was  never  of  them  ;  neither  did 
any  thing  make  me  more  to  condemn  and  detest  their  courses, 
than  that  they  did  so  peremptorily  disallow  of  all  things 
which  at  all  had  been  used  in  popery.    For  my  part,  I  know 

25  not  how  to  answer  the  objection  of  the  papists  when  they 
charge  us  with  novelties,  but  truely  to  tell  them,  that  their 
abuses  are  new,  but  the  things  which  they  abused  we  retain 
in  their  primitive  use,  and  forsake  only  the  novel  corruption. 
By  this  argument  we  might  renounce  the  Trinity,  and  all 

30  that  is  holy,  because  it  was  abused  in  popery  :  (and  speaking 
to  Dr.  Reynolds  merily)  they  used  to  wear  hose  and  shooes  in 
popery,  therefore  you  shall  now  go  barefoot. 

Secondly,  quoth  his  majesty,  what  resemblance  is  there 
between  the  brasen  serpent,  a  material  visible  thing,  and  the 

35  sign  of  the  crosse  made  in  the  aire  ? 

Thirdly,  I  am  given  to  understand  by  the  bishops,  and 
I  find  it  true,  that  the  papists  themselves  did  never  ascribe 
any  power  or  spiritual]  grace  to  the  sign  of  the  crosse  in 
baptism. 


200 


Tlie  sum  and  substance  of  the 


[documents. 


Fourthly,  you  see,  that  the  material  crosses,  which  in  time 
of  popery  were  made  for  men  to  fall  down  before  them,  as 
they  passed  by  them,  to  worship  them,  (as  the  idolatrous 
Jews  did  the  brasen  serpent,)  are  demolished,  as  you  desire. 

The  next  thing  which  was  objected,  was  the  wearing  of  the  5 
Burplis,  a  kind  of  garment  which  the  priests  of*  Isis  used  to 
wear.    Surely,  saith  his  majesty,  until!  of  late,  I  did  not 
think  that  it  had  been  borrowed  from  the  heathen,  because 
it  is  commonly  tearmed  a  ragge  of  popery,  in  scorn ;  but 
were  it  so,  yet  neither  did  we  border  upon  heathenish  na-  10 
tions,  neither  are  any  of  them  conversant  with  us,  or  com- 
morant  amongst  us,  who  thereby  might  take  just  occasion 
to  be  strengthened  or  confirmed  in  paganism,  for  then  there 
were  just  cause  to  suppresse  the  wearing  of  it :  but  seeing 
it  appeared  out  of  antiquity,  that  in  the  celebration  of  divine  15 
service  a  different  habit  appertained  to  the  ministry,  and 
principally  of  white  linnen,  he  saw  no  reason,  but  that  in  this 
church,  as  it  had  been,  for  comelinesse  and  for  order  sake,  it 
might  be  still  continued.    This  being  his  constant  and  reso- 
lute opinion,  that  no  church  ought  further  to  separate  it  self  20 
from  the  church  of  Rome,  either  in  doctrine  or  ceremony, 
than  she  had  departed  from  her  self  when  she  was  in  her  flou- 
rishing and  best  estate,  and  from  Christ  her  Lord  and  Head. 
And  here  again  he  asked  what  more  they  had  to  say. 

D.  Reynolds  took  exceptions  at  those  words  in  the  Common  25 
Prayer  Book,  of  matrimony,  with  my  body  I  thee  worship. 
His  majesty  looking  upon  the  place ;   I  was  made  believe 
(saith  he)  that  the  phrase  did  import  no  lesse  than  divine 
worship  and  adoration,  but  by  the  examination  I  find  that 
it  is  an  usual  English  teann,  as  a  gentleman  of  worship,  &c.  30 
and  the  sense  agreeable  unto  scriptures,  giving  honour  to  the 
wife,  &c.    But  turning  to  doctor  Reyn.  (with  smiling  saith 
his  majesty),  Many  a  man  speakes  of  Robin  Hood  who  never 
shot  in  his  bow  :  if  you  had  a  good  wife  your  self,  you  would 
think  all  the  honour  and  worship  you  could  do  to  her  were  35 
well  bestowed. 

The  dean  of  Sarum  mentioned  the  ring  in  marriage ; 
which  doctor  Reyn.  approved,  and  the  king  confessed  that 
he  was  married  withall ;  and  added,  that  he  thought  they 


CHAPTER  IV.] 


second  day's  conference. 


201 


would  prove  to  be  scarce  well  married  who  are  not  married 
with  a  ring. 

He  likewise  spake  of  the  churching  of  women  by  the  name 
of  purification  ;  which  being  read  out  of  the  book,  his  majesty 
S  very  well  allowed  it,  and  pleasantly  said,  that  women  were 
loth  enough  of  themselves  to  come  to  church,  and  therefore 
he  would  have  this  or  any  other  occasion  to  draw  them 
thither. 

And  this  was  the  substance  and  summe  of  that  third 

10  general  point.  At  which  pawse,  it  growing  toward  night,  his 
majesty  asked  again  if  they  had  any  more  to  say  :  if  they 
had,  because  it  was  late,  they  should  have  another  day ;  but 
M.  doctor  Reynolds  told  him,  that  they  had  but  one  point 
more,  which  was  the  last  general  head;  but  it  pleased  his 

15  majesty  first  to  ask  what  they  could  say  to  the  cornerd  cap  ? 
They  all  approved  it  :  Well  then,  said  his  majesty,  turning 
himself  to  the  bishops,  you  may  now  safely  wear  your  caps : 
but  I  shall  tell  you,  if  you  should  walk  in  one  street  in  Scot- 
land with  such  a  cap  on  your  head,  if  I  were  not  with  you, 

20  you  should  be  stoned  to  death  with  your  cap. 

In  the  fourth  general  head  touching  discipline,  doctor 
Iteyn.  first  took  exception  to  the  committing  of  ecclesiastical 
censures  unto  lay-chancellors ;  his  reason  was,  that  in  the 
statute  made  in  king  Henry  his  time,  for  their  authority, 

25  that  was  abrogated  in  <pieen  Maries  time,  and  not  revived  in 
the  late  queen's  daies :  and  abridged  by  bishops  themselves 
1571  ;  ordering  that  the  said  lay-chancellors  should  not  ex- 
communicate in  matters  of  correction;  and  an.  1584,  and 
1589,  not  in  matters  of  instance;  but  to  be  done  onely  by 

30  them  who  had  power  of  the  keies :  his  majesty  answered ; 
"  he  had  already  conferred  with  his  bishops  about  that  point, 
and  that  such  order  should  be  taken  therein  as  was  conve- 
nient, willing  him  in  the  mean  time  to  go  to  some  other 
matter,  if  he  had  any."    Then  he  desireth,  that  according  to 

35  certain  provincial  constitutions,  they  of  the  clergy  might  have 
meetings  once  every  three  weekes. 

First,  in  rural  deaneries,  and  therein  to  have  prophecying, 
according  as  the  reverend  father  archbishop  Grindall  and 
other  bishops  desired  of  her  late  majesty.    1  Cor.  xiv. 


202 


The  sum  and  substance  of  the 


[doi  L  ME.VTS. 


Secondly,  that  such  things  as  could  not  be  resolved  upon 
there  might  be  referred  to  the  archdeacon's  visitation,  and  so 

Thirdly,  from  thence  to  the  episcopal  synode,  where  the 
I  lishop  with  his  presbytery  should  determine  all  such  points 
;ls  before  could  not  be  decided.  5 
i    At  which  speech  his  majesty  was  somewhat  stirred ;  yet, 
vhich  is  admirable  in  him,  without  passion,  or  shew  thereof ; 
thinking  that  they  aymed  at  a  Scotish  presbytery,  which, 
saith  he,  as  well  agreeth  with  a  monarchy  as  God  and  the 
Devil.    Then  Jack  and  Tom  and  Will  and  Dick  shall  meet,  10 
and  at  their  pleasures  censure  me  and  my  councel,  and  all 
our  proceedings :  then  Will  shall  stand  up  and  say,  It  must 
be  thus ;  then  Dick  shall  reply  and  say,  Nay  marry,  but  we 
will  have  it  thus.    And  therefore,  here  I  must  once  reiterate 
my  former  speech,  Le  roy  s'avisera :  stay,  I  pray  you,  for  is 
one  seven  years,  before  you  demand  that  of  me  :  and  if  then 
you  find  me  pursy  and  fat,  and  my  wind  pipes  stuffed,  I  will 
perhaps  hearken  to  you  :  for  let  that  government  be  once  up, 
I  am  sure  I  shall  be  kept  in  breath,  then  shall  we  all  of  us 
have  work  enough,  both  our  hands  full.  But,  doctor  Reynolds,  20 
till  you  find  that  I  grow  lazy,  let  that  alone. 

And  here,  because  that  doctor  Reynolds  had  twice  before 
obtruded  the  king's  supremacie ;  first,  in  the  article  concern- 
ing the  pope ;  secondly,  in  the  point  of  subscription  ;  his 
majesty  at  those  times  said  nothing  :  but  now  growing  to  an  25 
end,  he  said,  I  shall  speak  of  one  matter  more  :  yet  somewhat 
out  of  order  :  but  it  skilleth  not.  Doctor  Reynolds,  quoth  the 
king,  you  have  often  spoken  for  my  supremacy ;  and  it  is 
well ;  but  know  you  any  here,  or  any  elsewhere,  who  like  of 
the  present  government  ecclesiastical,  that  find  fault  or  dislike  30 
my  supremacy?  Doctor  Reynolds  said,  No.  Why  then,  said 
his  majesty,  I  will  tell  you  a  tale.  After  that  the  religion 
restored  by  king  Edward  the  Sixth  was  soon  overthrown,  by 
the  succession  of  queen  Mary  here  in  England,  we  in  Scot- 
land felt  the  effect  of  it.  Whereupon  master  Knox  writes  to 35 
the  queen  regent,  (of  whom  without  flattery  I  may  say,  that 
she  was  a  vertuous  and  moderate  lady,)  telling  her  that  she 
was  supream  head  of  the  church,  and  charged  her,  as  she 
would  answer  it  before  God"s  tribunal,  to  take  care  of  Christ 


CHAPTER  IV.] 


second  days  conference. 


his  evangill,  and  of  suppressing  the  popish  prelates,  who 
withstood  the  same.  But  how  long,  trow  ye,  did  this  con- 
tinue I  Even  so  long,  till  by  her  authority  the  popish  bishops 
were  repressed,  he  himself  and  his  adherents  were  brought  in, 
5  and  well  settled,  and  by  these  meanes  made  strong  enough  to 
undertake  the  matters  of  reformation  themselves.  Then  loe, 
they  began  to  make  small  account  of  her  supremacy,  nor 
would  longer  rest  on  her  authority,  but  took  the  cause  into 
their  own  hand,  and,  according  to  that  more  light  wherewith 

10  they  were  illuminated,  made  a  further  reformation  of  religion. 
How  they  used  that  poor  lady  my  mother  is  not  unknown, 
and  with  grief  I  may  remember  it  :  who,  because  she  had  not 
been  otherwise  instructed,  did  desire  only  a  private  chapell, 
wherein  to  serve  God  after  her  manner,  with  some  few  se- 

15  lected  persons,  but  her  supremacy  was  not  sufficient  to  ob- 
tain it  at  their  hands :  and  how  they  dealt  with  me  in  my 
minority  you  all  know ;  it  was  not  done  secretly,  and  though 
I  would,  I  cannot  conceal  it.  I  will  apply  it  thus.  And  then 
putting  his  hand  to  his  hat  his  majesty  said,  My  lords  the 

20  bishops,  I  may  thank  you  that  these  men  do  thus  plead  for 
my  supremacy ;  they  think  they  cannot  make  their  party 
good  against  you  but  by  appealing  unto  it ;  as  if  you,  or  some 
that  adhere  unto  you,  were  not  well  affected  towards  it.  But 
if  once  you  were  out,  and  they  in  place,  I  know  what  would 

25  become  of  my  supremacy.  No  bishop,  no  king,  as  before  I 
said.  Neither  do  I  thus  speak  at  randome  without  ground, 
for  I  have  observed  since  my  comming  into  England,  that 
some  preachers  before  me  can  be  content  to  pray  for  James 
king  of  England,  Scotland,  France,  and  Ireland,  defender  of 

30  the  faith,  but  as  for  supream  governor  in  all  causes  and  over 
all  persons,  (as  well  ecclesiastical  as  civil,)  they  passe  that  over 
witli  silence,  and  what  cut  they  have  been  of  I  after  learned. 
After  this,  asking  them  if  they  had  any  more  to  object,  and 
doctor  Reynolds  answering  no  ;  his  majesty  appointed  the 

35  next  Wednesday  for  both  parties  to  meet  before  him,  and 
rising  from  his  chair,  as  he  was  going  to  his  inner  chamber, 
K  this  be  all,  cpioth  he,  that  they  have  to  say,  I  shall  make 
them  conform  themselves,  or  I  will  harry  them  out  of  this 
land,  or  else  do  worse. 


204  The  sum  and  substance  of  the  [documents. 

And  this  was  the  summe  of  the  second  dayes  conference, 
which  raised  such  an  admiration  in  the  lords,  in  respect  of 
the  king  his  singular  readynesse  and  exact  knowledge,  that 
one  of  them  said  he  was  fully  perswaded  his  majesty  spake 
by  the  instinct  of  the  Spirit  of  God.  My  lord  Cicil  acknow-  5 
ledged  that  very  much  we  are  bound  to  God,  who  had  given 
us  a  king  of  an  understanding  heart.  My  lord  chancellor, 
passing  out  of  the  privy  chamber,  said  unto  the  dean  of 
Chester,  standing  by  the  door,  I  have  often  heard  and  read, 
that  "  Rex  est  mixta  persona  cum  sacerdote,11  but  I  never  10 
saw  the  truth  thereof  till  this  day. 

Surely,  whosoever  heard  his  majesty  might  justly  think 
that  title  did  more  properly  fit  him  which  Eunapius  gave  to 
that  famous  rhetorician,  in  saying  that  he  was  /3i/3A.io07jkt;  rls 
eix\j/vxos  (cat  TiepmaTovv  jxovaelov ,  a  living  library  and  a  walking  15 
studie. 

Finis  secwndoB  diet. 


THE 

THIRD  DAYES  CONFERENCE. 

Upon  Wednesday,  January  J  8,  all  the  bishops  aforenamed  20 
attended  at  the  court,  and  the  deanes  :  who  were  all  called 
into  the  privy  chamber,  and  whoso  else  my  lord  archbishop 
appointed,  (for  such  was  his  majesties  pleasure)  ;  whereupon 
the  knights  and  doctors  of  the  arches,  viz.  sir  Daniel  Dunne, 
sir  Thomas  Crumpton,  sir  Richard  Swale,  sir  John  Bennet,  23 
and  doctor  Drury  entred  in.  As  soon  as  the  king  was  set, 
the  lord  archbishop  presented  unto  him  a  note  of  those 
points  which  his  majesty  had  referred  to  their  consideration 
upon  the  first  day,  and  the  alteration,  or  rather  explanation 
of  them  in  our  liturgie.  30 

1 .  Absolution  or  remission  of  sinnes,  in  the  rubrick  of  abso- 
lution. 


CHAPTER  IV.] 


third  days  conference. 


205 


2.  In  private  baptism,  the  lawful]  minister  present. 

3.  Examination,  with  confirmation  of  children. 

4.  Jesus  said  to  them,  twice  to  be  put  into  the  Dominical 
gospels,  in  stead  of  Jesus  said  to  his  disciples. 

5  His  majesty  here  taking  the  Common  Prayer  Book,  and 
turning  to  private  baptism,  willed,  that  where  the  words  were 
(in  the  rubric,  the  second  paragraph),  "  They  baptize  not 
children,1-'  now  it  should  be  thus  read,  "  They  cause  not  chil- 
dren to  be  baptized and  again  in  the  same  paragraph,  for 

10 those  words,  "Then  they  minister  it,"  it  should  be,  "The 
curate,  or  lawful  minister  present,  shall  do  it  on  this  fashion." 
Concluding  very  gravely,  that  in  this  conference  he  aimed  at 
three  things  principally  ;  first,  the  setting  down  of  words  fit 
and  convenient  ;  secondly,  contriving  how  things  might  be 

15  best  done,  without  appearance  of  alteration  ;  thirdly,  practise, 
that  each  man  may  do  his  duty  in  his  place. 

After  this,  his  majesty  fell  into  discourse  about  the  high 
commission,  wherein  he  said,  that  he  understood  how  the 
parties  named  therein  were  too  many  and  too  mean  ;  that 

20  the  matters  they  dealt  in  were  base,  and  such  as  ordinaries  at 
home  in  their  courts  might  censure ;  that  the  branches 
granted  out  to  the  bishops  in  their  several  diocesses  were  too 
frequent  and  large.  To  which  my  lord's  grace  answered 
severally.    First,  for  the  number,  it  was  requisite  it  should 

25  be  great,  for  otherwise  he  must  be  forced,  as  oft-times  now  it 
fell  out,  to  sit  alone  ;  because  that  albeit  all  the  lords  of  the 
privy  counsell  were  in,  all  the  bishops,  many  of  the  judges  at 
law,  and  some  of  the  clerks  of  the  councel,  yet  very  few,  or 
none  of  them,  sitting  with  him  at  ordinary  times,  some  of 

30  meaner  place,  as  deanes,  and  doctors  of  divinity  and  law, 
must  needs  be  put  in ;  whose  attendance  his  grace  might 
with  more  authority  command  and  expect.  Secondly,  for  the 
matters  handled  therein,  he  said,  that  he  oftentimes  had 
complained  thereof,  but  saw  that  it  could  not  be  remedied ; 

35  because  that  the  fault  may  be  of  that  nature,  as  that  the 
ordinary  jurisdiction  might  censure  it ;  but  eftsoones  it  falls 
out,  that  the  party  delinquent  is  too  great,  and  so  the  ordi- 
nary dare  not  proceed  against  him  ;  or  so  mighty  in  his  state, 


206 


The  sum  and  substance  of  the  [DOCDmnm 


or  so  willful  in  his  contumacie,  that  he  will  not  obey  the  sum- 
mons or  censure  ;  and  so  the  ordinary  is  forced  to  crave  help 
at  the  high  commission.  To  the  third,  his  grace  said,  that 
it  concerned  not  him  to  make  answer  thereunto,  for  such 
commissions  have  been  granted  against  his  will  oftentimes,  5 
and  without  his  knowledge  for  the  most  part.  My  lord  chan- 
cellor therefore  offered  it  to  his  majestie's  wisdom  to  consider, 
if  such  commissions  should  not  be  granted  to  any  bishop,  but 
such  as  have  the  largest  diocesses,  which  his  majesty  well 
approved  ;  and  added  withall,  that  those  bishops  who  have  in  10 
their  diocesses  the  most  troublesome  and  refractory  persons, 
either  papists  or  puritans  :  but  of  this,  as  also  of  the  other 
things  found  fault  with  herein,  he  willed  those  to  consult  to 
whom  should  be  appointed  the  review  of  the  commission. 
And  here  that  point  had  ended,  but  that  one  of  the  lords  (1 15 
think  verily  rather  upon  misinformation  than  set  purpose) 
pleased  to  say  that  the  proceeding  thereby  was  like  unto  the 
Spanish  inquisition,  wherein  men  were  urged  to  subscribe 
more  than  law  required  ;  that  by  the  oath  ex  officio  they 
were  inforced  to  accuse  themselves  ;  that  they  were  examined  20 
upon  twenty  or  twenty-four  articles  upon  the  sudden,  with- 
out deliberation,  and  for  the  most  part  against  themselves : 
for  the  evidence  thereof,  a  letter  was  shewed  of  an  ancient 
honourable  councellor,  written  to  the  lord  archbishop,  anno 
1 584,  of  two  ministers  of  Cambridgeshire,  then  or  there  25 
abouts,  examined  upon  many  articles,  and  in  the  end  de- 
prived. The  lord  archbishop  answered,  first,  to  the  matter, 
that  in  the  manner  of  proceeding  and  examining  his  lordship 
was  deceived  :  for  if  any  article  did  touch  the  party  any  way, 
either  for  life,  liberty,  or  scandal,  he  might  refuse  to  answer,  30 
neither  was  he  urged  thereunto.  Secondly,  to  the  letter, 
being  in  a  cause  twenty  years  since  determined,  he  could  not 
answer  the  particulars,  but  if  his  answer  to  that  letter  were 
found  out,  he  doubted  not,  but  as  it  did  satisfie  that  honour- 
able councellour  when  he  lived,  so  it  would  also  sufficiently  35 
clear  this  complaint  before  his  majesty. 

My  lord  of  London,  for  the  matter  of  subscription,  shewed 
his  higlmesse  the  three  articles  which  the  church-men  of 
England  are  to  approve  by  subscribing  \  namely,  the  king's 


chapter  iv.]  third  day's  conference  207 

supremacy,  the  Articles  of  religion,  and  the  Book  of  Common 
Prayer.  All  which  it  pleased  his  majesty  himself  to  read, 
(and  after  a  litle  glance  given,  that  the  mention  of  the  oath 
ex  officio  came  in  before  his  due  time)  he  dilated,  first,  how 
5  necessary  subscription  was  in  every  well  governed  church ; 
that  it  was  to  be  urged  for  the  keeping  of  peace  :  for  as  laws 
to  prevent  killing  did  provide  there  should  be  no  quarrel- 
ling, so  to  prevent  greater  tumults  in  the  church  subscrip- 
tion was  requisite.     Secondly,  because  the  bishop  is  to 

10  answer  for  every  minister  whom  he  admitteth  into  his  dio- 
cesse,  it  were  fittest  for  him  to  know  the  affection  of  the 
party  before  his  admittance,  the  best  way  to  know  him,  and 
to  prevent  future  factions,  was  to  urge  his  subscription  at  his 
first  entrance  :  for,  "  Turpius  ejicitur,  quam  non  admittitur 

lshospes.1'  Thirdly,  as  subscription  was  a  good  meanes  to  dis- 
cern the  affection  of  persons,  whether  quiet  or  turbulent, 
withall  it  was  the  principal  way  to  avoid  confusion :  con- 
cluding, that  if  any,  after  things  were  well  ordered,  would  not 
be  quiet,  and  shew  his  obedience,  the  church  were  better 

20  without  him,  he  were  worthy  to  be  hanged.  "  Prsestat  ut 
pereat  unus,  quam  unitas." 

Touching  the  oath  ex  officio,  the  lord  chancellor,  and  after 
him  the  lord  treasurer,  spake  both  for  the  necessity  and  use 
thereof,  in  diverse  courts  and  cases.    But  his  excellent  ma- 

25 jesty  preventing  that  old  allegation,  "Nemo  cogitur  detegere 
suam  turpitudinem,"  said,  that  the  civil  proceedings  only 
punished  facts,  but  in  courts  ecclesiastical  it  was  requisite 
that  fame  and  scandals  should  be  looked  unto.  That  here 
was  necessary  the  oath  compurgatorie  and  the  oath  ex  officio 

30  too ;  and  yet  great  moderation  should  be  used,  first,  in  gravi- 
oribus  criminibus ;  and  secondly,  in  such  whereof  there  is  a 
publick  fame ;  thirdly,  in  distinguishing  of  publick  fame, 
either  caused  by  the  inordinate  demeanor  of  the  offendor,  or 
raised  by  the  undiscreet  proceeding  in  trial  of  the  fact :  as 

35  namely  in  Scotland,  where  the  lying  with  a  wench  (though 
done  privately,  and  known,  or  scarce  suspected,  by  two  or 
three  persons  before)  was  made  openly  known  to  the  king, 
to  the  queen,  to  the  prince,  to  many  hundreds  in  the  court, 


208 


The  sum  and  substance  of  the  [ucktmf.xts. 


by  bringing  the  parties  to  the  stool  of  repentance,  and  yet 
perhaps  be  but  a  suspition  only.  And  here  his  majesty  so 
soundly  described  the  oath  ex  officio ;  first,  for  the  ground 
thereof ;  secondly,  the  wisdom  of  the  law  therein  ;  thirdly, 
the  manner  of  proceeding  thereby,  and  the  necessary  and  5 
profitable  effect  thereof,  in  such  a  compendious  but  absolute 
order,  that  all  the  lords  and  the  rest  of  the  present  auditors 
stood  amazed  at  it :  the  archbishop  of  Canterbury  said  that 
undoubtedly  his  majesty  spake  by  the  special  assistance  of 
God's  Spirit.  The  bishop  of  London,  upon  his  knee,  pro-  i 
tested  that  his  heart  melted  within  him  (as  so,  he  doubted 
not,  did  the  hearts  of  the  whole  company)  with  joy,  and  made 
haste  to  acknowledge  unto  Almighty  God  the  singular  mercy 
we  have  received  at  his  hands  in  giving  us  such  a  king,  as 
since  Christ  his  time  the  like  he  thought  had  not  been ;  i 
whereunto  the  lords  with  one  voice  did  yield  a  very  affec- 
tionate acclamation.  The  civilians  present  confessed  that 
they  could  not  in  many  houres  warning,  have  so  judicially, 
plainly,  and  accurately,  and  in  such  a  brief  manner,  have 
described  it.  2 

After  this,  his  majesty  committed  some  weighty  matters  to 
be  consulted  of  by  the  lords  and  bi  hops  ;  first,  for  excommu- 
nication, in  causes  of  lesse  moment  the  name  or  censure  to 
be  altered ;  secondly,  for  the  high  commission,  the  quality  of 
the  pei'sons  to  be  named,  and  the  nature  of  the  causes  to  be  a 
handled  therein ;  thirdly,  for  recusant  communicants :  for 
there  are  three  sorts,  saith  his  majesty,  of  papists :  some, 
first,  which  come  to  sermons,  but  not  to  service  and  prayer  ; 
secondly,  some  which  come  to  both  them,  but  not  to  the 
communion  ;  thirdly,  a  number  which  abstain  from  all.  That  3 
inquiry  might  be  made  of  all  those  who  were  of  the  first, 
second,  or  third  rank,  concluding  therein,  that  the  weak  were 
to  be  informed,  the  wilful  to  be  punished. 

Here  my  lord  chancellor  mentioned  the  writ  De  excommur 
nicato  capiendo,  which  his  honor  said  did  most  affright  the  3 
papists  of  all  other  punishments,  because  by  reason  of  that 
they  were  many  waves  disabled  in  law :  therefore  he  would 
take  order,  if  his  majesty  so  pleased,  to  send  that  writ  out 


CHAPTER  IV. J 


third  day's  conference. 


209 


against  them  freely,  without  charge,  and  if  they  were  not 
executed,  his  lordship  would  lay  the  under-sheriffes  in  prison ; 
and  to  this  the  king  assented. 

The  fourth  thing  to  be  consulted  of  was  for  the'  sending 
5  and  appointing  of  preachers  into  Ireland,  whereof,  saith  his 
majesty,  I  am  but  half  a  kin?,  being  lord  over  their  bodies, 
but  their  soules  seduced  by  popery  he  much  pittied,  affirming, 
that  where  there  is  not  true  reunion,  there  can  be  no  continued 
obedience :  nor  for  Ireland  only,  but  for  some  part  of  Wales, 

10  and  the  northern  borders,  so  once  called,  though  now  no 
borders :  the  men  to  be  sent  not  to  be  factious  or  scandalous, 
for  weeds  will  be  weeds,  wheresoever  they  be,  and  are  good 
for  nothing  but  to  be  piked  over  the  wall,  therefore  they 
should  single  out  men  of  sincerity,  of  knowledge,  of  courage. 

15  The  last  was,  for  provision  of  sufficient  maintenance  for 
the  clergie;  and  withall,  for  the  planting  of  a  learned  and 
painful  minister  in  every  parish,  as  time  shall  serve. 

To  even-  of  these  his  majestv*willed  that  several  commis- 
sioners of  his  councel  and  bishops  should  be  appointed  by  the 

20 lord  upon  the  dissolving  the  assembly  present. 

iAnd  thus  having  conferred  of  these  points  with  the 
bishops,  and  referred  other  some  of  them,  as  you  heard,  to 
special  eomniitties,  his  majesty  willed,  that  doctor  Reyn.  and 
his  associates  should  be  called  in.  to  whom  he  presently 

25  signified  what  was  done,  and  caused  the  alterations,  or 
explications,  before  named,  to  be  read  unto  thern^  A  Iitle 
disputing  there  was.  about  the  words  in  marriage.  "  With  my 
body  I  thee  worship."  and  arguing  no  other  thing  to  be  meant 
by  the  word  tcorship.  than  that   which  St.  Paul  willeth, 

30  1  Cor.  vii.  4.  the  man  thereby  acknowledging,  that  hereby 
he  worshipeth  his  wife,  in  that  he  appropriateth  his  body 
unto  her  alone :  nor  any  more  than  that  which  S.  Peter 
counselleth.  1  Pet.  iii.  7.  that  the  man  should  aire  honour  to 
his  wife,  as  the  weaker  tessel:  yet  for  their  satisfaction  should 

35  be  put  in.  -  With  my  body  I  thee  worship,  and  honour," 
if  it  were  thought  fit ;  and  so  his  majesty  shut  up  all  with  a 
most  pithy  exhortation  to  both  sides  for  unity,  perswading 
diligence  in  each  man's  place,  without  violence  on  the  one 
partv  or  disobedience  on  the  other,  and  willed  them  to 


210 


The  sum  and  substance  of  the  [documents. 


deal  with  their  friends  abroad  for  that  purpose :  for  his 
majesty  feared,  and  had  some  experience,  that  many  of  them 
were  ticklish  and  humorous;  nor  that  only,  but  labourers 
to  pervert  others  to  their  fancies;  he  now  saw  that  the 
exceptions  against  the  communion  book  were  matters  of 5 
weaknesse ;  therefore  if  the  persons  reluctant  be  discreet, 
they  will  be  won  betimes,  and  by  good  perswasions ;  if 
undiscreet,  better  they  were  removed :  for  many  by  their 
factious  behaviour  were  driven  to  be  papists.  Now  then  of 
their  fruits  he  shall  judge  them,  obedience  and  humility  being  10 
marks  of  honest  and  good  men,  and  is  expected  of  them; 
and  by  their  example  and  perswasion  of  all  their  sort  abroad : 
for  if  hereafter  things  being  thus  well  ordered,  they  should  be 
unquiet,  neither  his  majesty  nor  the  state  had  any  cause  to 
think  well  of  them.  !g 

To  which  they  gave  all  their  unanimous  assent,  taking 
exceptions  against  nothing  that  was  said  or  done,  but  pro- 
mised to  perform  all  duty  to  the  bishops,  as  their  reverend 
fathers,  and  to  joyn  with  them  against  the  common  adver- 
saries, and  for  the  quiet  of  the  church.  20 

Only  master  Ohatterton,  of  Emmanuel  college,  kneeling, 
requested  that  the  wearing  of  the  surplis,  and  the  use  of  the 
crosse  in  baptism,  might  not  be  urged  upon  some  honest, 
godly,  and  painful  ministers  in  some  parts  of  Lancashire, 
who  feared,  that  if  they  should  be  forced  to  them,  many  25 
whom  they  had  won  to  the  gospel  would  slide  back,  and 
revolt  unto  popery  again ;  and  particularly  instanced  the 
vicar  of  Katesdale,  (he  could  not  have  light  upon  a  worse,)  for 
not  many  years  before,  he  was  proved  before  my  lord  arch- 
bishop, as  his  grace  there  testified,  and  my  lord  chancellour,  30 
by  his  unseemly  and  unreverent  usage  of  the  eucharist, 
dealing  the  bread  out  of  a  basket,  ever)'  man  putting  in 
his  hand  and  taking  out  a  peece,  to  have  made  many  loath 
the  communion,  and  wholly  refuse  to  come  to  church. 

His  majesty  answered,  that  it  was  not  his  purpose,  and  he  35 
durst  answer  for  the  bishops,  that  it  was  not  their  intent 
presently  and  out  of  hand  to  enforce  those  things,  without 
fatherly  admonitions,  conferences  and  perswasions  premised ; 
but  wished  that  it  should  be  examined,  if  those  men  by  their 


CHAPTER  IV.] 


third  datfs  conference. 


211 


pains  and  preaching  had  converted  any  from  popery,  and 
were  withall  men  of  quiet  disposition,  honest  of  life,  and 
diligent  in  their  calling ;  if  so,  letters  should  be  written  to  the 
bishop  of  Chester  (of  whom  his  majesty  gave  a  very  good 
5  testimony)  to  that  purpose ;  if  not,  but  that  they  were  of 
a  turbulent  and  oposite  spirit,  both  they  and  others  of  that 
unquiet  humour  should  presently  be  enforced  to  a  conformity  : 
and  so  for  that  point  it  was  concluded,  that  my  lord  arch- 
bishop should  write  to  the  bishop  of  Chester  his  letters  for 
io  that  matter. 

My  lord  of  London  replieth,  that  if  this  were  granted, 
the  copy  of  these  letters  (especially  if  his  majesty  had  written, 
as  at  first  it  was  purposed)  would  flie  over  all  England,  and 
then  others,  for  their  confines,  would  make  the  same  request, 

15  and  so  no  fruit  would  follow  of  this  conference,  but  things 
would  be  worse  than  they  were  before. 

Therefore  he  humbly  desired  his  majesty,  that  a  time 
should  be  limited,  within  which  compasse  they  should  conform 
themselves.    To  which  his  majesty  readily  assented,  and 

20  willed  that  the  bishop  of  the  diocesse  should  set  them  down 
the  time,  and  in  the  mean  while  conferre  with  them,  and  if 
they  would  not  yield,  whatsoever  they  were,  to  remove  them, 
after  their  time  expired. 

No  sooner  was  that  motion  ended,  but  down  falls  master 

25  Knewstubs,  and  he  requests  the  like  favour  of  forbearance, 
for  some  honest  ministers  in  Suffolk,  telling  the  king  it  would 
make  much  against  their  credits  in  the  country,  to  be  now 
forced  to  the  surplis,  and  the  crosse  in  baptism.  My  lord's 
grace  was  answering ;  Nay,  saith  his  majesty,  let  me  alone 

30  with  him.  Sir,  saith  the  king,  you  shew  your  self  an 
uncharitable  man ;  we  have  here  taken  paines,  and  in  the 
end  have  concluded  of  an  unity,  and  uniformity,  and  you 
forsooth  must  preferre  the  credits  of  a  few  private  men 
before  the  general  peace  of  the  church  :    this  is  just  the 

35  Scotish  argument ;  for  when  any  thing  was  there  concluded 
which  disliked  some  humors,  the  only  reason  why  they  would 
not  obey  was,  it  stood  not  with  their  credits  to  yield,  having 
so  long  time  been  of  the  contrary  opinion.  I  will  none 
of  that,  saith  the  king,  and  therefore,  either  let  them  conform 
p  2 


212 


Galloway's  letter  to  the 


[doccmexts. 


themselves,  and  that  shortly,  or  they  shall  hear  of  it.  My 
lord  Cicill  put  his  majesty  in  mind  of  a  word  his  highnesse 
had  used  the  day  before,  namely,  of  ambling  communions, 
saying,  that  the  indecency  thereof  was  very  offensive,  and 
had  driven  many  from  the  church.  And  here  masters 
Chatterton  was  told  of  sitting  communions  in  Emanuel 
college ;  which  he  said  was  so,  by  reason  of  the  seats  so 
plac'd  as  they  be,  yet  that  they  had  some  kneeling  also. 

Finally,  they  joyntly  promised  to  be  quiet  and  obedient, 
now  they  knew  it  to  be  the  king's  mind  to  have  it  so.  His  10 
majestie's  gracious  conclusion  was  so  piercing,  as  that  it 
fetched  tears  from  some  on  both  sides.  My  lord  of  London 
ended  all,  in  the  name  of  the  whole  company,  with  a  thanks- 
giving unto  God  for  his  majesty,  and  a  prayer  for  the  health 
and  prosperity  of  his  highnesse,  our  gracious  queen,  the  15 
young  prince,  and  all  their  royal  issue. 

His  majesty  departed  into  the  inner  chamber :  all  the 
lords  presently  went  to  the  council  chamber,  to  appoint 
commissioners  for  the  several  matters  before  referred. 


VI. 

A  letter  from  Patrick  Gallon-ay  to  the  presbytery  of  Edinburgh,  20 
concerning  the  conference. 

Beloved  brethren,  after  my  very  hearty  commendations, 
these  presents  are  to  shew  you  that  I  received  two  of  your 
letters,  one  directed  to  his  majesty,  and  another  to  myself 
for  the  using  thereof ;  the  same  I  read,  closed,  and  three  davs  25 
before  the  conference  delivered  it  into  his  majesty's  hands, 
and  received  it  back  again  after  some  short  speeches  had 
upon  a  word  of  your  letter,  as  "  the  gross  corruptions  of  this  ' 
church which  then  was  exponed,  and  I  assured  that  all 
corruptions  dissonant  from  the  word,  or  contrary  thereto,  30 


•  ii  lpteb  iv.]  presbytery  of  Edinburgh. 


213 


should  be  amended.  The  12  of  Januar  was  the  day  of 
meeting,  at  what  time  the  bishops  called  upon  by  his 
majesty  were  gravely  desired  to  advise  upon  all  the  corrup- 
tions of  this  church,  in  doctrine,  ceremonies,  and  discipline ; 
„*..£•-&:?  d  as  they  will  answer  to  God  in  conscience,  and  to  his 
majesty  upon  their  obedience,  that  they  should  return  the 
third  day  after,  which  was  Saturday.  They  returned  to  his 
majesty,  and  there  apposed  as  of  before,  it  was  answered  all 
was  well.  /  And  when  his  majesty  in  great  fervency  brought 

10  instances  to  the  contrary,  they  upon  their  knees  with  great 
earnestness  craved  that  nothing  should  be  altered,  lest  popish 
recusants,  punished  by  penal  statutes  for  their  disobedience, 
and  the  puritans,  punished  by  deprivation  from  calling  and 
living  for  nonconformity,  should  say  they  had  just  cause  to 

15  insult  upon  them,  as  men  who  had  traveled  to  bind  them  to 
that,  which  by  their  own  mouths  now  was  confessed  to  be 
erroneous.  Always  after  five  hours1  dispute  had  by  his 
majesty  against  them,  and  his  majesty's  resolution  for 
reformation  intimated  to  them,  they  were  dismissed  that  day. 

20  Upon  the  16  of  Januar,  being  Monday,  the  brethren  were 
called  to  his  majesty,  only  five  of  them  being  present,  and 
with  them  two  bishops  and  six  or  eight  deans.  Here  his 
majesty  craved  to  know  of  them  what  they  desired  to  be 
reformed  ;  but  it  was  very  loosely  and  coldly  answered.  This 

25  day  ended  after  four  hours  talking,  and  Wednesday  the 
18  of  Januar  was  appointed  for  the  meeting  of  both  the 
parties.  Whereas  before,  the  parties  being  called  together, 
the  heads  were  repeated  which  his  majesty  would  have 
reformed  at  this  time :   and  so  the  whole  action  ended. 

3°  Sundry,  as  they  favoured,  gave  out  copies  of  things  here 
concluded  :  whereupon  myself  took  occasion,  as  I  was  an  ear 
and  eye  witness,  to  set  them  down  and  presented  them  to  his 
majesty,  who  with  his  own  hand  mended  some  things,  and 
eeked  other  things  which  I  had  omitted.    Which  corrected 

35  copy  with  his  own  hand  I  have,  and  of  it  have  sent  you 
herein  the  just  transumpt  word  by  word, — and  this  is  the 
whole.  At  my  own  returning,  which,  God  willing,  shall  be 
shortly,  ye  shall  know  more  particularly  the  rest.  So  till 
then  taking  my  leave,  I  commit  you  to  the  protection  of  the 


214 


Galloway  s  Idler  to  the 


[documents. 


Most  High,  and  your  labours  to  the  powerful  blessing  of 
Christ.    From  London  this  tenth  of  Februar,  1604. 

Your  brother  in  the  Lord  to  his  uttermost, 

M.  P.  Galloway. 

The  cause  of  my  delay  to  write  was  my  awaiting  on  his  5 
majesty's  leisure,  to  obtain  that  copy  spoken  of  before,  as  it 
is,  that  so  I  might  write,  as  it  was  allowed  to  stand,  and  to 
be  performed. 

A  note  of  such  tilings  as  shall  be  reformed. 

1.  Of  Doctbi.xe.  10 

1.  That  an  uniform  short  and  plain  catechism  be  made,  to 
be  used  in  all  churches  and  parishes  in  this  kingdom.  There 
is  already  the  doctrine  of  the  sacraments  added,  in  most  clear 
and  plain  terms. 

2.  That  a  translation  be  made  of  the  whole  Bible,  as  15 
consonant  as  can  be  to  the  original  Hebrew  and  Greek  ;  and 
this  to  be  set  out  and  printed  without  any  marginal  notes,  and 
only  to  be  used  in  all  churches  of  England  in  time  of  divine 
service. 

3.  That  no  popish  nor  traiterous  books  be  suffered  to  be  20 
brought  in  this  kingdom,  and  that  straight  order  be  taken, 
that  if  they  come  over,  they  be  delivered  or  sold  to  none, 
either  in  country  or  universities,  but  to  such  only  as  may 
make  good  use  thereof,  for  confutation  of  the  adversaries. 

2.  Of  the  Service  Book.  25 

1.  That  to  the  absolution  shall  be  added  the  word  of  pro- 
nouncing the  remission  of  sins. 

2.  That  to  confirmation  shall  be  added  the  word  of  cate- 
chizing, or  examination  of  the  children's  faith. 

3.  That  the  private  baptism  shall  be  called  the  private  30 
baptism  by  the  ministers  and  curates  only  ;  and  all  these 
questions  that  insinuate  women  or  private  persons,  to  be 
altered  accordingly. 

4.  That  such  apocrypha  as  have  any  repugnance  to  ca- 
nonical scripture  shall  be  removed  and  not  read;  and  other 3.-, 


chapter  iv.]  presbytery  of  Edinburgh. 


215 


places  chosen  for  them  which  may  serve  better,  either  for 
explanation  of  scripture,  or  instruction  in  good  life  and 
manners  :  and  specially  the  greatest  part  of  such  places  as 
were  given  in  writ. 
5    5.  The  words  of  marriage  to  be  made  more  clear. 

6.  The  cross  in  baptism  was  never  counted  any  part  in 
baptism,  nor  sign  effective,  but  only  significative. 

3.  Of  Discipline. 

1.  The  bishops  are  admonished  to  judge  no  ministers 
io  without  the  advice  and  assistance  of  some  of  the  gravest 

deans  and  chaplains. 

2.  That  none  shall  have  power  to  excommunicate,  but  only 
their  bishops  in  their  dioceses,  in  the  presence  of  these  afore- 
said ;  and  only  upon  such  weighty  and  great  causes,  to  which 

15  they  shall  subscribe. 

3.  The  civil  excommunication  now  used,  is  declared  to  be  a 
mere  civil  censure ;  and  therefore  the  name  of  it  is  to  be 
altered ;  and  a  writ  out  of  the  chancellary  to  punish  the  con- 
tumacy shall  be  framed. 

20  4.  That  all  bishops,  nominated  to  that  effect,  shall  set 
down  the  matters  and  manner  of  proceeding,  to  be  followed 
hereafter  in  ecclesiastical  courts,  and  modify  their  fees. 

5.  That  the  oath  '  ex  officio1  be  rightly  used,  id  est,  only  for 
great  and  public  slanders. 

25  6.  That  the  bishops  be  careful  to  cause  the  ministers  note 
in  every  parish  of  their  dioceses  the  names  of  all  recusants ; 
as  also  the  names  of  such  as  come  to  church  and  hear  preach- 
ing, but  refuse  to  communicate  every  year  once ;  and  to 
present  the  same  to  the  bishop,  and  the  bishop  to  the  arch- 

30  bishop,  and  the  archbishop  to  the  king. 

7.  That  the  sabbath  be  looked  to,  and  better  kept  through- 
out all  dioceses. 

8.  That  the  high  commission  be  rightly  used,  the  causes  to 
be  handled,  and  the  manner  of  proceeding  therein  to  be 

35  declared ;  and  that  no  person  be  nominated  thereto  but  such 
as  are  men  of  honour  and  good  quality. 


216  Galloway's  letter  to  the  presbytery  Sec.  [document*. 


4.  Of  the  Ministry. 

1 .  That  the  reading  of  ministers  that  are  of  age  and  not 
scandalous,  be  provided  for  and  maintained  by  the  person 
preferred  to  preach  in  his  room,  according  to  the  valor  of  the 
living;  and  that  the  unlearned  and  scandalous  be  tried  and 5'' 
removed  from  these  places,  and  learned  and  qualified  be 
placed  for  them. 

2.  That  as  many  ministers  as  may  be  had  with  convenient 
maintenance  for  them,  may  be  placed  in  such  places  where 
there  is  want  of  preaching,  with  all  haste.  io 

3.  That  learned  and  grave  ministers  be  transported  from 
the  parts  where  the  gospel  is  settled  and  planted,  to  such 
parts  of  the  kingdom  where  greatest  ignorance  is,  and  greatest 
number  of  recusants  are. 

4.  That  ministers,  beneficed  men,  make  residence  upon  15 
their  benefices,  and  feed  their  flocks  with  preaching  every 
sabbath  day. 

5.  That  pluralists  and  such  as  presently  have  double  bene- 
fices, make  residence  upon  one  of  them ;  and  that  these  their 
benefices  be  as  near  other  as  he  may  preach  to  the  people  of  20 
both  their  week  about :  and  where  they  are  further  distant, 
that  he  maintain  therein  a  qualified  preacher. 

5.  For  Schools. 

1.  That  schools  in  cities,  towns,  and  families,  throughout 
all  this  kingdom,  be  taught  by  none  but  such  as  shall  be  25 
tried  and  approved  to  be  sound  and  upright  in  religion  :  and 
for  that  effect,  that  the  bishops,  in  every  one  of  their 
dioceses,  take  order  with  them,  displacing  the  corrupted,  and 
placing  honest  and  sufficient  in  their  places. 

2.  That  orders  be  taken  with  universities  for  trial  of 30 
masters  and  fellows  in  colleges;  and  that  none  be  suffered 
to  have  the  cure  of  instructing  the  youth,  but  such  as  are 
approved  for  their  soundness  in  religion  ;  and  that  such  as 
are  suspected  or  known  to  be  otherways  affected,  be  removed. 

3.  That  the  kingdom  of  Ireland,  the  borders  of  England  3,-, 
and  Scotland,  and  all  Wales,  be  planted  with  schools  and 
preachers  as  soon  as  may  be. 


chapter  vi.]         Liber  Communis  Precum.  217 

The  ministers  have  been  this  long  time  past,  and  shall  be 
in  all  time  coming,  urged  to  subscribe  nothing  but  the  three 
articles,  which  are  both  clear  and  reasonable. 

[Then  are  recited  the  three  articles  of  the  36th  canon.] 


VII. 

5     Archiepiscopo  Cantuariensi  et  aliis  pro  reformatione  Libri 
Communis  Precum. 

James,  by  the  grace  of  God,  &c.  To  the  most  rev.  father  in 
God,  our  right  trusty  and  well  beloved  councellor,  John 
archbishop  of  Canterbury,  of  all  England  primate  and  me- 
io  tropolitane,  the  rev.  fathers  in  God  our  trusty  and  well 
beloved  Richard  bishop  of  London,  Anthony  bishop  of 
Chichester,  and  to  the  rest  of  our  commissioners  for  causes 
ecclesiasticall,  greeting. 

Whereas  all  such  jurisdictions,  rights,  priviledges,  supe- 
riorities, and  preheminences,  spirituall  and  ecclesiasticall,  as 
by  any  spirituall  or  ecclesiasticall  power  or  authority  have 
heretofore  beene  or  may  lawfully  be  exercised  or  used  for  the 
visitation  of  the  ecclesiastical  state  and  persons,  and  for  re- 
formation, order,  and  correction,  as  well  of  the  same  as  of 
20  all  manner  of  errors,  heresies,  schisms,  abuses,  offences,  con- 
temptes,  and  enormities,  to  the  pleasure  of  Almighty  God, 
the  increase  of  vertue,  and  the  conservation  of  the  peace  and 
unitie  of  this  our  realm  of  England,  are  for  ever,  by  authoritio 
of  parliament  of  this  our  realme,  united  and  annexed  to  the 
25  imperiall  crowne  of  the  same. 

And  whereas  also  by  act  of  parliament  it  is  provided  and 
enacted,  that  whenever  we  shall  causo  to  take  further  order 
for  or  concerning  any  ornament,  righte,  or  ceremony  ap- 
pointed or  prescribed  in  the  booke  commonly  called  "  The 
30  Book  of  Common  Prayer,  Administration  of  the  Sacraments, 
and  other  rites  and  ceremonies  of  the  Church  of  England,1' 
and  our  pleasure  knowne  therein,  either  to  our  commission- 
ers, authorized  under  our  great  seal  of  England,  for  causes 


218 


Pro  reformatione 


[documents. 


ecclesiasticall,  or  to  the  nietropolitane  of  this  our  realm  of 
England,  that  then  further  order  should  be  therein  taken 
accordingly. 

We  therefore,  understanding  that  there  were  in  the  said 
booke  certeyne  thinges  which  might  require  some  declaration  5 
and  enlargement  by  way  of  explanation  ;  and,  in  that  respect, 
having  required  you  our  metropolitan^  and  you  the  bishops 
of  London  and  Chichester,  and  some  others  of  our  commis- 
sioners authorized  under  our  great  seal  of  England  for  causes 
ecclesiasticall,  according  to  the  intent  and  meaning  of  the  10 
said  statute,  and  of  some  other  statutes  alsoe,  and  by  our 
supreme  authoritie  and  prerogative  royall,  to  take  some  care 
and  payns  therein,  have  received  from  you  the  said  particuler 
thinges  in  the  said  book  declared,  and  enlarged  by  way  of 
explanation,  made  by  you  our  nietropolitane  and  the  rest  of  15 
our  said  commissioners  in  manner  and  forme  following.  In 
the  rubricke  before  Absolution  these  wordes  followinge  are  to 
be  placed,  the  Absolution  or  Eemission  of  Synnes  to  be  pro- 
nounced by  the  minister  alone. 

John  x.  11.  being  the  Gospel  "  Dominica  secunda  post  20 
Pason."  these  wordes  [Christe  sayed)  to  be  printed  in  letters 
differing  from  the  text ;  and  these  words  to  be  left  out,  vide- 
licet, to  his  disciples. 

Matth.  xxii.  1 .  "  Dominica  vicesima  post  Trinitat."  These 
words  (Jesus  said)  to  be  printed  in  letters  differing  from  the  25 
text ;  and  these  words  to  be  left  out,  videlicet,  unto  kis 
disciples. 

The  whole  rubricke  before  Private  Baptism  to  be  in  these 
words : 

Of  them  that  are  to  be  baptized  in  private  houses  in  time  3° 
of  necessitie  by  the  minister  of  the  parish,  or  any  other  law- 
full  minister  that  can  be  procured ;  the  pasters  and  curates 
shall  often  admonish  the  people  that  they  defer  not  the  bap- 
tism of  infants  any  longer  then  the  Sonday  or  other  holyday 
next  after  the  child  be  born,  unless  upon  a  great  and  reason.  35 
able  cause  declared  to  the  curate,  and  by  him  approved; 
and  also  they  shall  warn  them  that  without  great  cause  and 
necessitie  they  procure  not  their  children  to  be  baptized  at 
home  in  their  houses;  and  when  great  need  shall  compell 


CHAPTER  IV.] 


Libri  Communis  Precum. 


219 


them  soe  to  doe,  then  baptism  shall  be  administred  in  this 
fashion  ;  first,  let  the  minister  that  be  present  call  upon  God 
for  his  grace  and  say  the  Lord's  Prayer,  if  the  time  will 
suffer :  and  then,  the  child  being  named,  by  some  one  of  them 
5  that  is  present,  the  said  lawful!  minister  shall  dippe  it  in 
water,  or  pour  water  upon  it,  saying  these  words,  "  N.  I  bap- 
tize thee  in  the  name  of  the  Father,  and  of  the  Sonne,  and  of 
the  Holy  Ghost.  Amen.''''  And  let  them  not  doubte  but  that 
the  child  so  baptized  is  lawfully  and  sufficiently  baptized,  and 

10  ought  not  to  be  baptized  again  :  but  yet  nevertheless,  if  the 
child  which  is  after  this  sort  baptized  do  afterwards  lyve,  it  is 
expedient  that  it  be  brought  into  the  church,  to  the  intent 
that  if  the  priest  or  minister  of  the  same  parishe  did  himself 
baptize  that  child,  the  congregation  may  be  certefied  of  the 

iS  true  form  of  baptism  by  him  privately  before  used  ;  or  if  the 
child  were  baptized  by  any  other  lawful!  minister,  that  then 
the  minister  of  the  parish  where  the  childe  was  born  or  cris- 
tened,  shal  examyne  and  try  whether  the  child  be  lawfully 
baptized  or  no  :  in  whiche  case  if  those  which  bring  any  child 

20  to  the  church  do  answer  that  the  same  child  is  already  bap- 
tized ;  then  shall  the  minister  examyne  them  further,  saying, 
By  whom  was  the  child  baptized  I  Who  was  present  when 
the  child  was  baptized  ?  And  because  some  thinges  effectuall 
to  this  sacramente  may  happen  to  be  omitted  through  fear 

25  or  haste  in  such  times  of  extremity ;  therefore  I  demande 
further  of  you,  AVith  what  matter  was  the  child  baptized  ? 
With  what  words  was  the  child  baptized  ?  Whether  think 
you  the  child  to  be  lawfully  and  perfectly  baptized  \  And  if 
the  minister  shall  fynde,  by  the  answers  of  such  as  bring  the 

30  child,  that  all  things  were  done  as  they  ought  to  bee,  then 
shall  he  not  cristen  the  child  againe,  but  shall  receive  him  as 
one  of  the  flock  of  the  true  Christian  people,  saying  thus  :  I 
certefy  you  that  in  this  case  all  is  well  done,  and  according  &c. 
following  the  words  of  the  book,  as  the  same  was  before.  In 

35  the  last  rubrick  of  Private  Baptism  these  words  are  to  be 
placed  :  But  if  they  which  bring  the  infants  to  the  church  do 
make  such  uncertaine  answers  to  the  priest's  questions  as 
that  it  cannot  appear  that  the  childe  was  baptized  in  the 
name  of  the  Father,  and  of  the  Sonne,  and  of  the  Holy 


220 


Pro  reformatione 


[documents. 


Ghoste  with  water,  which  are  essentiall  partes  of  baptism ; 
then  let  the  priest  baptize  it  in  form  above  written  concern- 
ynge  Publique  Baptism. 

In  the  rubrick  before  the  Declaration  of  the  use  of  Con- 
firmation these  words  are  to  be  placed  :  5 

The  order  of  Confirmation,  or  laying  on  of  handes  upon 
children  baptized,  and  able  to  render  an  accompte  of  their 
faith,  according  to  the  Catechism  following. 

An  explanation  of  Baptism  and  the  Lord's  Supper  to  be 
added  to  the  end  of  the  Catechism  in  these  questions  and  10 
answers  following : 

Question.  How  many  sacraments  hath  Christ  ordained  in 
his  church  ? 

Answer.  Two  only  as  generally  necessarie  to  salvation, 
(that  is  to  say,)  Baptism  and  the  Supper  of  the  Lord.  15 

Question.  What  meanest  thou  by  this  word  Sacrament  • 

Answer.  I  mean  an  outward  and  visible  sign  of  an  inward 
and  spiritual  grace  given  unto  us,  ordained  by  Christ  him- 
self as  a  means  whereby  we  receive  the  same,  and  a  pledge  to 
assure  us  thereof.  20 

Question.  How  many  parts  be  there  in  a  sacrament  I 

Answer.  Two  ;  the  outwarde  and  visible  signe  and  the  in- 
ward and  spirituall  grace. 

Question.  What  is  the  outward  visible  sign  or  form  in 
Baptism  ?  25 

Answer.  Water,  wherein  the  person  baptized  is  dipped  or 
sprinkled  with  it  in  the  name  of  the  Father,  and  of  the 
Sonne,  and  of  the  Holy  Ghoste. 

Question.  What  is  the  inward  and  spirituall  grace ; 

Answer.  A  death  unto  synne  and  a  new  birth  unto  right- 30 
eousness :  for  being  by  nature  born  in  sin,  and  the  children 
of  wrath,  w  e  are  hereby  made  the  children  of  grace. 

Question.  What  is  required  of  persons  to  be  baptized  I 

Answer.  Repentance  whereby  they  forsake  synne,  and 
fayth  whereby  they  stedfastly  believe  the  promises  of  God  35 
made  to  them  in  that  sacrament. 

Question.  Why  then  are  infants  baptized,  when  by  reason 
of  their  tender  age  they  cannot  perform  them  I 

Answer.  Yes,  they  do  perform  them  by  their  sureties, 


CHAPTER  IV.] 


Libri  Communis  Precum. 


221 


who  promise  and  vow  them  both  in  their  names,  which  when 
they  come  to  age  themselves  are  bound  to  perform. 

Question.  Why  was  the  sacrament  of  the  Lord's  Supper 
ordained  ? 

5  Answer.  For  the  continuall  remembrance  of  the  sacrifice 
of  the  death  of  Ohryste,  and  the  benefits  which  we  receive 
thereby. 

Question.  What  is  the  outward  part  or  sign  of  the  Lord's 
Supper \ 

io  Answer.  Breade  and  wyne,  which  the  Lord  hath  commanded 
to  be  received. 

Question.  What  is  the  inward  part  or  thinge  signified  ? 
Answer.  The  body  and  blood  of  Christe,  which  are  verily 
and  indeede  taken  and  received  of  the  faithfull  in  the  Lord's 
iS  Supper. 

Question.  What  are  the  benefits  whereof  we  are  partakers 
thereby  ? 

Answer.  The  strengthenynge  of  our  souls  by  the  body  and 
blood  of  Chryste  as  our  bodies  are  by  the  breade  and  wyne. 
20     Question.  What  is  required  of  them  which  come  to  the 
Lord's  Supper? 

Answer.  To  examyne  themselves  whether  they  repent  them 
trulie  of  their  former  sins,  steadfastly  purposinge  to  lead  a 
new  life,  have  a  livelie  faith  in  God's  mercies  through  Christ, 
25  with  a  thankfull  remembrance  of  his  death,  and  be  in  charity 
with  all  men. 

The  rubricke  before  the  acte  of  Confirmation  shall  be  in 
these  words : 

"  Confirmation,  or  laying  on  of  hands." 

3°  In  the  Ealendar. 

Aiigusti  26,  at  morning  prayer,  note  that  the  13th  of 
Danyell,  touching  the  historie  of  Susanna,  is  to  be  read  unto 
theis  words  (And  king  Astiages,  &c).    The  same  day  at 
evening  prayer,  instead  of  the  14th  chapter  of  Daniell,  touch- 
35  ing  Bell  and  the  Dragon,  read  the  30th  of  the  Proverbs. 

Octobris  primo,  at  morninge  prayer,  instead  of  the  fifth 
chapter  of  Thobie,  read  the  sixte  of  Exodus  unto  theis  words 


222 


Pro  reformationc 


[DOCUMENTS. 


(Theis  be  the  heades,  &c).  The  same  daye  at  evening 
prayer,  instead  of  the  sixt  chapter  of  Thobie,  read  the  twen- 
titli  of  Josua. 

Octobris  secundo,  at  evening  prayer,  instead  of  the  eighte 
chapter  of  Thobie,  read  the  twoe  and  twentieth  of  Josua.  5 

The  seventeenth  of  November  at  evening  prayer,  note  like- 
wise that  the  six  and  fortieth  chapter  of  Ecclesiasticus  is  to 
be  read  unto  theise  words,  "  After  this  he  told,"  kc. 

A  prayer  for  the  queen,  the  prince,  and  other  the  king's  and 
queen's  children,  to  be  inserted  next  under  the  prayer  for  the  10 
king. 

Almighty  God,  which  hast  promised  to  be  a  Father  of 
thine  elect  and  of  their  seed,  wee  humbly  beseech  thee  to 
bless  our  gracious  queen  Anne,  prince  Henry,  and  all  the 
king's  and  queen's  royal  progeny,  indue  them  with  thy  Holy  15 
Spirit,  inrich  them  with  thy  heavenly  grace,  prosper  them 
with  all  happiness,  and  bring  them  to  thine  everlasting  king- 
dom, through  Jesus  Christe,  &c. 

Another  prayer  to  he  inserted  into  the  litany  after  these  words, 

{over  all  his  enemys).  2Q 

That  it  may  please  thee  bless  and  preserve  our  gracious 
queen  Anne,  prince  Henry,  and  the  rest  of  the  king  and 
queen's  royal  issue. 

An  enlargement  of  thanksgiving  for  diverse  benefits,  by  u-ay  of 

explanation.  25 
O  God  our  Heavenly  Father,  who  by  thy  gracious  provi- 
dence dost  cause  the  former  and  the  latter  rain  to  descende 
upon  the  earth,  that  it  may  bringe  forth  fruite  for  the  use  of 
man,  wee  give  thee  humble  thanks  that  it  hath  pleased  thee 
in  our  greatest  necessitie  to  sende  us  at  the  last  a  joyfully 
rayne  upon  thine  inheritance,  and  to  refresh  it  when  it  was 
drye,  to  the  great  comfort  of  us  thy  unworthy  servants,  and 
to  the  glory  of  thy  holy  name,  through  thy  mercies  in  Jesus 
( Ihrist  our  Lord.  Amen. 


CHAPTER  IV.  J 


Libri  Communis  Precam. 


22:3 


A  thanksgiving  for  fair  weather. 
O  Lord  God,  who  hath  justly  humbled  us  by  thy  late 
plague  of  immoderate  rayne  and  waters,  and  in  thy  mercie 
hast  relieved  and  comforted  our  souls  by  this  seasonable  and 
5 blessed  change  of  wether;  wee  praise  and  glorify  thy  holy 
name  for  this  thy  mercie,  and  will  always  declare  thy  loveing 
kindness  from  generation  to  generation,  through  Jesus  Christ 
our  Lord.  Amen. 

A  thanksgiving  for  plenty. 

10  0  most  mercifull  Father,  which  of  thy  gracious  goodness 
hast  heard  the  devout  prayers  of  thy  church,  and  turned  our 
dearth  and  scarcitie  into  cheapnes  and  plenty  :  wee  give  thee 
humble  thanks  for  this  thy  especiall  bounty :  beseeching  thee 
to  contynue  this  thy  loving  kindnes  unto  us,  that  our  lande 

15  may  yeild  us  her  fruite  of  encrease  to  thy  glory  and  our 
comfort,  through  Jesus  Christ  our  Lord.  Amen. 

A  thanksgiving  for  peace  and  victorie. 
O  Almighty  God,  who  art  a  strong  tower  of  defence  unto 
thy  servants  against  the  face  of  their  enemys,  we  yeild  thee 

20  praise  and  thanksgiving  for  our  deliverance  from  those  greate 
and  apparant  dangers  wherewith  wee  were  compassed,  wee 
acknowledge  it  thy  goodness  that  wee  were  not  delivered  over 
as  a  prey  unto  them,  beseeching  thee  still  to  continue  such 
thy  mercies  towards  us,  that  all  the  world  may  know  that 

25  thou  art  our  Saviour  and  mighty  Deliverer,  through  Jesus 
Christe  our  Lord.  Amen. 

A  thanksgiving  for  deliverance  from  the  plague. 
O  Lord  God,  which  hast  wounded  us  for  our  synnes  and 
consumed  us  for  our  transgressions,  by  thy  late  heavy  and 
30  dreadfull  visitation,  and  nowe  in  the  middest  of  judgment 
remembring  mercie,  hast  redeemed  our  souls  from  the  jawes 
of  death,  wee  offer  unto  thy  fatherly  goodnes  our  selves,  our 
souls  and  bodies,  which  thou  hast  delivered,  to  be  a  lyving 
sacrifice  unto  thee,  always  praysing  and  magnifying  thy 


22-i   Pro  reformations  Libri  Communis  Precum.  [documents. 

mercies  in  the  middest  of  the  congregation,  through  Jesus 
Christ  our  Lord.  Amen. 

Or  this. 

We  humbly  acknowledge  before  thee  (0  most  mercifulls 
Father)  that  all  the  punishments  which  are  threatened  in  thy 
lawe  might  justly  have  fallen  upon  us  by  reason  of  our 
manifold  transgressions  and  hardness  of  heart :  yet  being  it 
hath  pleased  thee  of  thy  tender  mercie,  upon  our  weak  and 
unworthy  humiliation,  to  assuage  the  noysome  pestilence,  10 
wherewith  wee  latelie  have  been  sore  afflicted,  and  to  restore 
the  voice  of  joy  and  health  into  our  dwellings ;  we  offer  unto 
thy  divyne  Majesty  the  sacrifice  of  praise  and  thanksgiving, 
lauding  and  magnifying  thy  glorious  Name  for  such  thy 
preservation  and  providence  over  us,  through  Jesus  Christ  15 
our  Lord.  Amen. 

All  which  particular  poynts  and  things  in  the  said  book, 
are  thus  by  you  declared  and  enlarged  by  way  of  exposition 
and  explanation.  Forasmuch  as  wee  having  maturely  con- 
sidered of  them,  do  hold  them  to  be  very  agreable  to  our  own  20 
severall  directions,  upon  conference  with  you  and  others,  and 
that  they  are  in  no  part  repugnant  to  the  word  of  God,  nor 
contrarie  to  anie  thinge  that  is  already  contained  in  that 
book  ;  nor  to  any  of  our  lawes  or  statutes  made  for  allowance 
and  confirmation  of  the  same :  wee  by  virtue  of  the  said  25 
statutes,  and  by  our  supreme  authoritie  and  prerogative 
royall,  doe  fully  approve,  allowe  and  ratify  all  and  every  one 
of  the  said  declarations  and  enlargements  by  way  of  ex- 
planation. 

Willing  and  reouiryng,  and  withall  authorising  you  the  3° 
archbishop  of  Canterbury,  that  forthwith  you  do  command 
our  printer,  Robert  Barker,  newly  to  print  the  said  Commu- 
nion Book,  with  all  the  said  declarations  and  enlargements 
by  way  of  exposition  and  explanation  above  mentioned  :  and 
that  you  take  such  order,  not  only  in  your  own  province,  but  35 
likewise  in  our  name  with  the  archbishop  of  Yorke  for  his 
province,  that  every  parish  may  provide  for  themselves  the 
paide  booke  so  prynted  and  explained,  to  be  onely  used  by  the 
minister  of  every  such  parish  in  the  celebration  of  divine 


chapter  iv.]  A  proclamation  <Sfc. 


225 


service  and  admynistration  of  the  sacraments.  And  duely  by 
him  to  be  observed  according  to  the  lawe  in  all  the  other 
parts,  with  the  rites  and  ceremonies  therein  contained  and 
prescribed  for  him  to  observe. 
5  And  these  our  letters  patents,  or  the  enrollement  thereof, 
shal  be  your  sufficient  warrant  for  all  and  every  the  premisses 
contayned  in  them. 

Witnes  our  selfe  at  Westminster  the  ninth  day  of  February. 

Per  ipsum  regem. 


VIII. 

10A  proclamation  for  the  authorizing  and  uniformity  of  the  Book 
of  Common  Prayer  to  he  used  throughout  the  realm 

Although  it  cannot  be  unknown  to  our  subjects  by  the 
former  declarations  we  have  published,  what  our  purposes 
and  proceedings  have  been  in  matters  of  religion  since  our 

15  coming  to  this  crown ;  yet  the  same  being  now  by  us  reduced 
to  a  settled  form,  we  have  occasion  to  repeat  somewhat  of 
that  which  hath  passed ;  and  how  at  our  very  first  entry  into 
the  realm  being  entertained  and  importuned  with  informations 
of  sundry  ministers,  complaining  of  the  errors  and  imper- 

2ofections  of  the  church  here,  as  well  in  matter  of  doctrine  as 
of  discipline,  although  we  had  no  reason  to  presume  that 
things  were  so  far  amiss  as  was  pretended,  because  we  had 
seen  the  kingdom  under  that  form  of  religion,  which  by  law 
was  established  in  the  days  of  the  late  queen  of  famous 

25  memory,  blessed  with  a  peace  and  prosperity,  both  extra- 
ordinary and  of  many  years'  continuance  (a  strong  evidence  that 
God  was  therewith  well  pleased,)  yet  because  the  importunity 
of  the  complainers  was  great,  their  affirmations  vehement, 
and  the  zeal  wherewith  the  same  did  seem  to  be  accom- 

3opanied  very  specious,  we  were  moved  thereby  to  make  it 
our  occasion  to  discharge  that  duty,  which  is  the  chiefest 
of  all  kingly  duties,  that  is,  to  settle  the  affairs  of  religion 
Q 


226 


A  proclamation  for  the  uniformity  [documents. 


and  the  service  of  God  before  their  own ;  which  while  we 
were  in  hand  to  do,  as  the  contagion  of  the  sickness  reigning 
in  our  city  of  London  and  other  places  would  permit  an 
assembly  of  persons  meet  for  that  purpose,  some  of  those 
who  misliked  the  state  of  religion  here  established,  presuming  5 
more  of  our  intents  than  ever  we  gave  them  cause  to  do, 
and  transported  with  humour,  began  such  proceedings  as 
did  rather  raise  a  scandal  in  the  church  than  take  offence 
away.  For  both  they  used  forms  of  public  serving  of  God  not 
here  allowed,  held  assemblies  without  authority,  and  did  1 
other  things  carrying  a  very  apparent  show  of  sedition  more 
than  of  zeal ;  whom  we  restrained  by  a  former  proclamation 
in  the  month  of  October  last,  and  gave  intimation  of  the 
conference  we  intended  to  be  had  with  as  much  speed  as 
conveniently  could  be,  for  the  ordering  of  those  things  of  the  1 
church  ;  which  accordingly  followed  in  the  month  of  January 
last,  at  our  honour  of  Hampton  court,  where  before  ourself 
and  our  privy  council  were  assembled  many  of  the  gravest 
bishops  and  prelates  of  the  realm,  and  many  other  learned 
men,  as  well  of  those  that  are  conformable  to  the  state  2 
of  the  church  established,  as  of  those  that  dissented  ;  among 
whom,  what  our  pains  were,  what  our  patience  in  hearing  and 
replying,  and  what  the  indifferency  and  uprightness  of  our 
judgment  in  determining,  we  leave  to  the  report  of  those  who 
heard  the  same,  contenting  ourself  with  the  sincerity  of  our  2 
own  heart  therein.  But  we  cannot  conceal,  that  the  success 
of  that  conference  was  such  as  happeneth  to  many  other 
things,  which  moving  great  expectation  before  they  be  entered 
into,  in  their  issue  produce  small  effect.  For  we  found 
mighty  and  vehement  informations  supported  with  so  weak: 
and  slender  proofs,  as  it  appeared  unto  us  and  our  council, 
that  there  was  no  cause  why  any  change  should  have  been 
at  all  in  that  which  was  most  impugned,  the  Book  of  Common 
Prayer,  containing  the  form  of  the  public  service  of  God  here 
established ;  neither  in  the  doctrine,  which  appeared  to  be 
sincere,  nor  in  the  forms  and  rites,  which  were  justified  out 
of  the  practice  of  the  primitive  church.  Notwithstanding  we 
thought  meet,  with  consent  of  the  bishops  and  other  learned 
men  there  present,  that  some  small  things  might  rather  be 


chapter  iv.  J      of  the  Book  of  Common  Prayer. 


227 


explained  than  changed ;  not  that  the  same  might  not  very 
well  have  been  borne  with  by  men  who  would  have  made 
a  reasonable  construction  of  them,  but  for  that  in  a  matter 
concerning  the  service  of  God  we  were  nice,  or  rather  jealous, 
5  that  the  public  form  thereof  should  be  free,  not  only  from 
blame,  but  from  suspicion,  so  as  neither  the  common  adversary 
should  have  advantage  to  wrest  aught  therein  contained  to 
other  sense  than  the  Church  of  England  intendeth,  nor  any 
troublesome  or  ignorant  person  of  this  church  be  able  to  take 

io the  least  occasion  of  cavil  against  it:  and  for  that  purpose 
gave  forth  our  commission  under  our  great  seal  of  England 
to  the  archbishop  of  Canterbury  and  others,  according  to 
the  form  which  the  laws  of  this  realm  in  like  case  prescribe 
to  be  used,  to  make  the  said  explanation,  and  to  cause  the 

15  whole  Book  of  Common  Prayer,  with  the  same  explanations, 
to  be  newly  printed.  Which  being  now  done  and  established 
anew  after  so  serious  a  deliberation ;  although  we  doubt  not 
but  all  our  subjects,  both  ministers  and  others,  will  receive 
the  same  with  such  reverence  as  appertaineth,  and  conform 

20  themselves  thereunto  every  man  in  that,  which  him  con- 
cerneth ;  yet  have  we  thought  it  necessary  to  make  known 
by  proclamation  our  authorizing  of  the  same,  and  to  require 
and  enjoin  all  men,  as  well  ecclesiastical  as  temporal,  to  con- 
form themselves  unto  it,  and  to  the  practice  thereof,  as  the 

25  only  public  form  of  serving  of  God  established  and  allowed 
to  be  in  this  realm.  And  the  rather,  for  that  all  the  learned 
men  who  were  there  present,  as  well  of  the  bishops  as 
others,  promised  their  conformity  in  the  practice  of  it,  only 
making  suit  to  us,  that  some  few  might  be  borne  with  for 

30  a  time. 

Wherefore  we  require  all  archbishops,  bishops,  and  all 
other  public  ministers,  as  well  ecclesiastical  as  civil,  to  do 
their  duties  in  causing  the  same  to  be  obeyed,  and  in  punish- 
ing the  offenders  according  to  the  laws  of  the  realm  heretofore 
35  established  for  the  authorizing  of  the  said  Book  of  Common 
Prayer.  And  we  think  it  also  necessary,  that  the  said  arch- 
bishops and  bishops  do  each  of  them  in  his  province  and 
diocese  take  order,  that  every  parish  do  procure  to  them- 
selves, within  such  time  as  they  shall  think  good  to  limit, 
q  2 


228 


A  proclamation  <$fc. 


[documents. 


one  of  the  said  books  so  explained.  And  last  of  all,  we  do 
admonish  all  men,  that  hereafter  they  shall  not  expect  nor 
attempt  any  further  alteration  in  the  common  and  public 
form  of  God's  service  from  this  which  is  now  established ; 
for  that  neither  will  we  give  way  to  any  to  presume,  that  our  5 
own  judgment  having  determined  in  a  matter  of  this  weight, 
shall  be  swayed  to  alteration  by  the  frivolous  suggestions  of 
any  light  spirit ;  neither  are  we  ignorant  of  the  inconve- 
niences that  do  arise  in  government  by  admitting  innovation 
in  things  once  settled  by  mature  deliberation ;  and  how  ne-  10 
cessary  it  is  to  use  constancy  in  the  upholding  of  the  public 
determinations  of  states ;  for  that  such  is  the  unquietness 
and  unsteadfastness  of  some  dispositions,  affecting  every  year 
new  forms  of  things,  as,  if  they  should  be  followed  in  their 
inconstancy,  would  make  all  actions  of  states  ridiculous  and  15 
contemptible  :  whereas  the  steadfast  maintaining  of  things  by 
good  advice  established  is  the  weal  of  all  commonwealths. 
Given  at  our  palace  of  Westminster  the  fifth  day  of  March, 
in  the  first  year  of  our  reign  of  England,  France  and  Ireland, 
and  of  Scotland  the  seven  and  thirtieth,  anno  Domini  MDcm.  20 


CHAPTER  V. 


Interpolations  charged  against  archbishop  Laud. 


FROM  the  light  in  which  the  Book  of  Common 
Prayer  was  held  hy  the  puritans  of  the  seven- 
Steenth  century,  it  would  naturally  be  expected  that 
any  attempt  to  introduce  readings  without  authority 
and  at  variance  with  their  suggestions,  would  be  an 
occasion  for  the  renewal  of  hostilities.    Little  disposed 
to  make  use  of  the  liturgy  themselves  for  the  offices 
io  of  public  worship,  they  would  still  employ  it  with 
force  and  effect  as  a  ground  of  accusation  against  their 
opponents,  if  it  should  appear  to  have  undergone  any 
clandestine  alterations,  whether  they  were  positively 
unsound,  or  were  merely  unauthorized.    And  such  was 
15  the  vehemence  of  those  times,  that  whenever  an  accu- 
sation was  made,  it  rarely  wanted  a  tone  of  confidence 
to  accompany  it,  or  a  strong  public  feeling  to  give  it 
credence ;  so  that  the  most  improbable  reports  might 
pass  into  general  circulation,  and  grave  and  sensible 
20  men  be  charged  with  offences,  that  involved  the  most 
wanton  and  impracticable  foolishness. 


230 


Interpolations  charged  [narrative. 


Of  such  a  nature  was  the  charge  brought  against 
archbishop  Laud  of  corrupting  the  Book  of  Common 
Prayer.  It  is  well  known  that  he  had  employed  his 
power  of  granting  licenses  for  publications  in  such  a 
manner  as  to  alter  the  character  of  many  of  the  books 
submitted  to  him,  and  to  give  them  a  leaning  in  favour 
of  his  own  views  of  doctrine  and  discipline.  He  was 
of  that  order  of  mind  which  could  address  itself  with 
much  vigour  and  readiness  either  to  the  governing 
principles  of  a  question,  or  to  the  smallest  circum- 
stances connected  with  it.  But  the  course  of  his 
education  had  given  him  a  strong  tendency  in  the 
latter  direction  ;  and  the  spirit  of  the  times,  which 
by  a  kind  of  moral  crystallization  had  converted  all 
general  discussions  into  a  multitude  of  sharp  and 
uniform  points,  disposed  him  to  infer  great  danger 
from  the  smallest  indications  of  it,  and  in  all  cases 
alike  to  apply  the  remedy  of  pains  and  penalties. 
Acting  upon  these  principles  he  had  carried  his  vigi- 
lance, as  censor  of  the  press,  to  the  greatest  extent ; 
and  authors  of  all  descriptions  complained  of  the 
liberties  that  were  taken  with  their  works,  passages 
being  omitted  or  reconstructed  not  merely  on  subjects 
of  secondary  interest,  but  especially  on  those  questions 
on  which  every  man  at  that  time  thought  deeply  and 
passionately.  The  instructions  given  by  the  archbishop 
to  his  chaplains  with  reference  to  the  one  subject  of 
popery  were;  "that3  all  exasperating  passages  which 
edify  nothing,  should  be  expunged  out  of  such  books 
as  by  them  were  to  be  licensed  to  the  press;  and  that; 
no  doctrines  of  that  [the  Romish]  church  should  be 
Avrit  against,  but  such  as  seemed  to  be  inconsistent 


A  Heylin's  Laud,  p.  418. 


chapter  v.]  against  archbishop  Laud. 


with  the  established  doctrines  of  the  Church  of 
England."  It  is  easy  to  foresee  how  such  instructions, 
administered  by  chaplains,  whose  theological  senti- 
ments had  met  with  the  approval  of  archbishop  Laud, 

5  would  give  deep  offence  to  two  parties  of  great  activity 
and  increasing  numbers — to  the  puritans,  who  inde- 
pendently of  their  own  strength  had  considerable  in- 
fluence within  the  pale  of  the  church,  and  to  those 
lovers  of  free  discussion,  who  have  at  all  times  a  pre- 

io  possession  in  their  favour,  and  had  at  that  time  become 
a  powerful  party  in  the  state. 

But  in  such  cases  his  proceedings,  however  inju- 
dicious in  the  extent  to  which  they  were  carried,  were 
in  their  principle  consistent  with  law,  and  with  the 

15  practice  of  his  predecessors.  The  question  would  have 
been  very  different,  had  he  of  his  own  authority  made 
any  variations  in  the  text  of  the  public  liturgy. 

The  writer  of  "The  news  from  Ipswich,"  a  tract 
calculated  to  make  much  impression  at  that  period, 

20  had  already  charged  the  archbishop  with  corrupting 
the  Book  of  Common  Prayer ;  but  the  most  direct  and 
questionable  shape,  in  which  the  same  accusation  ap- 
peared, was  in  two  sermons  preached  by  H.  Burton  on 
the  5th  of  November  1636,  and  in  two  tracts  pub- 

25lished  by  the  same  writer  soon  afterwards,  the  one 
containing  the  substance  of  the  sermons,  and  the  other 
consisting  of  an  appeal  against  the  proceedings  of  the 
ecclesiastical  commission. 

The   principal  charge   was  directed  against  the 

30  alterations  that  had  been  made  in  the  form  of  prayer 
provided  for  the  5th  of  November.  The  alterations 
were  that  the  words  "  root  out  that  Babylonish  and 
antichristian  sect  which  say  of  Jerusalem"  were 
changed   to  "  root  out  that  Babylonish  and  anti- 


232 


Interpolations  chart) 


[narrative. 


christian  sect  of  them  which  say  of  Jerusalem:"  and 
the  words  "  cut  off  those  workers  of  iniquity  whose 
religion  is  rebellion"  to  "cut  off  those  workers  of 
iniquity  who  turn  religion  into  rebellion."  It  was 
alleged  that  the  archbishop  had  violated  the  act  of5 
parliament  (3  James  I.  c.  1.)  which  appointed  that 
day  to  be  observed  as  a  religious  festival.  Now  the 
facts  of  the  case  were,  that  the  act  in  question  provided 
no  form  of  worship  for  the  day,  but  left  it  to  be  sup- 
plied, according  to  the  customary  practice,  by  an  order  io 
of  the  council ;  that  the  form  actually  provided  had 
not  at  any  time  been  united  with  the  common  editions 
of  the  liturgy,  but  was  printed  expressly  for  the  occa- 
sion, incorporating  with  it  the  usual  daily  service ;  and 
that  if  any  further  justification  Avere  necessary,  similar  15 
alterations  had  been  made  at  earlier  periods  by  royal 
injunctions1",  as  well  as  by  authority  of  parliament.  It 
is  plain  then  that  in  this  instance  if  any  charge  could 
be  sustained,  it  would  be  merely  that  a  change  had 
been  made  in  the  occasional  devotions  of  the  people,  20 
which  was  alleged  to  be  in  opposition  to  their  wishes. 
It  could  not  be  pretended  that  any  illegal  alteration 
had  been  made  in  the  Book  of  Common  Prayer,  or 
that  any  irregular  act  of  any  kind  whatever  had  been 
done.  25 

Of  the  same  nature  were  the  objections  taken 
against  the  form  of  prayer  provided  for  the  public 
fast  of  the  year  1636,  which  was  declared  to  differ 
in  many  respects  from  the  forms  provided  on  other 
similar  occasions,  although  the  king's  proclamation.  3° 
that  enjoined  the  observance  of  the  fast,  required  the 

•>  In  the  Prayer  Book  of  1552,  and  in  the  Injunctions  of  Queen 
Elizabeth. 


chapter  v.]  against  archbishop  Laud. 


publication  of  the  accustomed  services.  But  these 
objections  were  extremely  futile.  The  changes  were 
numerous,  and  whether  they  were  made  judiciously 
or  not  (although  there  appears  to  be  no  reason  for 
5  disputing  it)  they  were  made  by  the  competent  per- 
sons, had  many  precedents  in  their  favour,  and  were 
set  forth  in  the  usual  manner,  by  his  majesty's  au- 
thority °. 

Forms  of  prayer  or  thanksgiving  had  been  provided 

io  during  the  reigns  of  queen  Elizabeth  and  king  James  I. 
for  many  special  occasions ;  for  instance,  in  the  year 
1562  during  a  time  of  pestilence  (Wilkins,  Cone, 
vol.  iv.  p.  242) ;  in  the  year  1588  during  a  time  of 
danger  (Wilkins,  vol.  iv.  p.  351) ;   and  on  several 

15  occasions  of  the  queen's  recovery  from  illness.  In- 
stances also  occurred,  as  in  the  case  of  a  great  scarcity 
in  the  year  1596,  (Wilkins,  vol.  iv.  p.  351,)  when 
clergymen  appear  to  have  been  left  to  their  own  dis- 
cretion in  the  selection  of  prayers.    But  in  the  year 

20 1603,  the  first  year  of  king  James,  and  a  time  of 
great  pestilence,  certain  prayers  were  collected  for 
the  occasion  "  out  of  a  form  of  godly  meditations," 
which  became  the  model  for  future  compilations  of 
the  same  kind.    Differences  however  were  frequently 

25  introduced ;  as  for  instance  in  the  form  provided  for 
the  pestilence  of  the  year  1625,  the  first  year  of  king 
Charles  I,  to  which  was  added  a  prayer  for  the  high 
court  of  parliament  containing  those  memorable  words, 
"  our  most  religious  and  gracious  king d,"  which  are 

30  c  Comp.  Heylin's  Brief  Answer,  &c.  p.  157,  and  Dow's  Innova- 
tions, &c.  p.  141. 

J  This  prayer  in  its  original  shape  was  probably  composed  by 
bishop  Laud;  for  in  the  year  1625,  when  it  first  appeared  in  any 
public  form,  he  already  stood  higher  in  royal  favour  than  archbishop 

35  Abbot ;  and  we  find  a  great  part  of  it  adopted  by  Laud  himself  in 


234 


Interpolations  charged  [narrative. 


supposed  by  many  persons  to  have  been  used  in  the  first 
instance  for  the  purpose  of  describing  king  Charles  II. 
after  the  revision  of  1661. 

We  come  nearer  to  a  grave  and  substantial  accu- 
sation, when  we  find  it  alleged  against  the  archbishops 
that  he  made  important  alterations  in  a  prayer  of  the 
public  liturgy,  commonly  entitled  the  Prayer  for  the 
Royal  Family ;  by  striking  out  the  names  of  "  the 
prince  elector  palatine  and  the  lady  Elizabeth  his 
wife,"  and  by  substituting  the  words  "the  fountain  ofio 
all  goodness"  instead  of  the  ancient  clause  "  which 
hast  promised  to  be  a  father  of  thine  elect  and  of 
their  seed."    It  was  urged  that  in  the  one  case  he  was 
actuated  by  political  motives,  and  in  the  other  by  his 
well-known  aversion  for  any  language  that  savoured  of  15 
the  school  of  Calvin.    But  here  again  the  archbishop 

a  private  collection  of  prayers  compiled  for  his  own  use,  which  was 
first  published  in  the  year  1650.  Dr.  D'Oyly,  in  his  Life  of  Arch- 
bishop Sancroft,  (vol.  i.  p.  1 14,)  does  not  trace  the  prayer  higher 
than  the  year  1628;  but  Dr.  Routh  in  his  notes  on  bp.  Burnet's  20 
History  of  his  Own  Times,  (vol.  i.  p.  332),  assigns  it  to  the  earlier 
period. 

As  might  naturally  be  expected,  the  prayer  for  the  parliament  was 
not  used  constantly  during  the  time  of  Charles  I.  It  appears  in  a 
special  form  provided  in  the  year  1625,  is  wanting  in  a  form  for  the 
year  1626,  appears  again  in  a  form  for  1628,  when  the  troubles  25 
were  beginning,  and  is  omitted  afterwards  (in  forms,  for  instance, 
issued  in  1636,  1640,  and  1643)  until  it  was  recast  for  a  special 
service  in  the  year  1661,  and  was  thence  transferred  by  the  convo- 
cation of  the  same  period  to  the  Book  of  Common  Prayer.  ^0 

In  the  convocation  of  1640  archbishop  Laud  proposed  that  a 
prayer  should  be  composed  for  the  parliament  and  the  peace  and 
tranquillity  of  the  kingdom.  The  task  was  entrusted  to  his  two 
chaplains,  Bray  and  Oliver,  who  on  the  25th  of  April  brought  in 
their  form  of  prayer;  and  it  was  then  approved.  But  this  prayer 35 
appears  to  have  been  provided  for  the  use  of  the  convocation.  Wilk. 
Cone.  vol.  iv.  p.  539.    Synod.  Ang.  App.  p.  27. 


chapter  v.]  against  archbishop  Laud.  235 

is  free  from  all  real  imputation.  The  prayer  itself  was 
approved,  if  not  composed,  by  archbishop  AVhitgift, 
and  appears  for  the  first  time  after  the  revision  made 
by  king  James  on  his  sole  authority  in  the  year  1604  *". 
5  It  is  not  even  to  be  found  in  the  form  of  service  that 
was  provided  a  few  months  previously  on  occasion  of 
the  pestilence.  Resting  therefore  exclusively  upon  the 
royal  mandate,  the  same  authority  was  competent  to 
alter  or  remove  it.    Accordingly  in  the  first  form  of 

io  prayers  published  by  authority  in  the  reign  of  king 
Charles  I,  being  the  service  provided  for  the  fast  of 
the  year  1625,  the  words,  "the  fountain  of  all  good- 
ness" were  introduced  for  the  first  time  into  the  prayer 
for  the  royal  family,  and  were  continued  in  the  Prayer 

15  Book  published  in  the  year  1627;  and  for  this  obvious 
reason,  that  the  ancient  clause,  for  which  they  were 
substituted,  was  not  thought  appropriate  in  the  case  of 
a  sovereign  who  was  at  that  time  without  issue.  It 
appears  also  that  in  the  year  1632  when  there  was 

20  royal  issue,  and  prince  Charles  and  the  lady  Mary 
are  mentioned  in  the  prayer  by  name,  the  original 
clause  was  replaced,  as  then  no  longer  inapplicable. 
In  the  following  year  however,  the  first  year  of  the 
primacy  of  Laud,  the  clause  was  again  removed,  and 

2S  was  not  afterwards  restored.  For  similar  reasons  it 
appears  that  distinct  mention  of  the  elector  palatine 
and  the  princess  Elizabeth  was  made  for  the  last  time 
in  the  year  1632,  other  names  being  introduced  of 
princes  more  nearly  connected  with  the  throne,  and 

30  the  general  expression  "  the  royal  family"  being  added 
to  include  all  the  remoter  branches.  We  might  infer 
indeed  from  these  facts  that  the  alterations  were  per- 
manently made  at  the  suggestion  of  the  archbishop. 

*  Sec  above,  p.  144.  1.  1 1  ;  and  Rymer,  Fcedera,  vol.  xvi.  p.  567. 


2f36 


Interpolations  charged  [narrative. 


as  they  coincide  with  the  time  when  he  was  advanced 
to  the  primacy ;  but  if  that  inference  be  correct  (and 
it  is  evident  from  his  speech  before  the  star-chamber 
that  he  approved  of  the  change)  he  is  still  free  from 
censure,  as  the  prayer  was  altered  by  the  same  author- 5 
ity,  on  which  it  depended  for  its  existence,  the  man- 
date of  the  crown. 

Another  charge  brought  against  the  archbishop  was 
that  in  the  Epistle  for  the  Sunday  before  Easter,  at 
the  passage,  "  in  the  name  of  Jesus  every  knee  shall  10 
bow,"  the  word  "in"  was  altered  to  "at,"  with  the 
view,  as  was  alleged,  of  "  making f  the  fairer  colour  for 
their  forced  bowing  to  the  name  of  Jesus,  for  which 
there  is  neither  Scripture  nor  ancient  Father."  To  this 
charge  the  archbishop  answered  in  his  speech  delivered  15 
in  the  star-chamber,  in  the  following  words :  "  I  do 
here  solemnly  protest  to  you,  I  know  not  how  it  came. 
For  authority  from  the  prelates  the  printers  had  none  ; 
and  such  a  word  is  easily  changed  in  such  a  negligent 
press  as  we  have  in  England.  Or  if  any  altered  it  20 
purposely,  for  aught  I  know  they  did  it  to  gratify  the 
preciser  sort.  For  therein  they  followed  the  Geneva 
translation,  and  printed  at  Geneva  1557,  where  the 
words  are  '  at  the  name  of  Jesus.'  And  that  is 
ninety-four  years  ago,  and  therefore  no  innovation  25 
made  by  us."  The  truth  is,  if  it  be  necessary  to  pursue 
the  matter  further,  that  though  in  an  edition  of  1607 
the  word  is  "  in,"  it  was  printed  "  at"  during  the  whole 
of  the  reign  of  Charles  I,  as  may  be  seen  in  editions 
of  1627,  1632,  1633,  1634,  1639,  &c. :  and  the  prac-30 
tice  of  bowing,  which  had  given  offence  to  the  puritans, 
was  no  novelty  of  the  archbishop's,  but  had  been  re- 
quired by  the  Injunctions  of  queen  Elizabeth. 

f  Burton's  Sum  of  two  Sermons,  p.  130. 


chapter  v.]  against  archbishop  Laud. 


237 


Another  alteration  which  has  been  ascribed  to  the 
archbishop  in  later  times,  but  does  not  seem  to  have 
been  made  matter  of  accusation  in  his  own,  was  the 
substitution  of  the  word  "  priest"  for  "  minister"  in  the 

5  rubric  prefixed  to  the  Absolution  or  remission  of  sins. 
It  is  not  easy  to  discover  how  this  charge  originated ; 
for  on  an  examination  of  the  editions  of  the  Common 
Prayer  belonging  to  that  period,  it  is  found  that  the 
words  were  used  as  if  no  distinct  meanings  were  as- 

io signed  to  them.  Editions  of  1607  and  1627  have 
"minister."  The  form  of  prayer  for  the  fast  in  1625 
and  Prayer-books  of  1632  and  1633  have  "priest." 
But  editions  of  1634  and  1639  again  have  the  word 
"  minister,"  and  are  therefore  sufficient  evidence,  that 

15  if  the  alleged  alteration  were  made  clandestinely,  the 
blame  cannot  reasonably  be  imputed  to  archbishop 
Laud. 

His  speech  delivered  in  the  star-chamber  on  the 
14th  of  June,  1637,  when  Bastwick,  Burton,  and  Pryn 

20 received  sentence  for  the  libels  they  had  published, 
appears  to  have  liberated  him  altogether  from  the 
imputation  of  corrupting  the  Book  of  Common  Prayer ; 
but  the  alterations  made  in  the  two  services  for  the 
public  fast  and  the  5th  of  November,  alterations,  which, 

25  with  much  appearance  of  reason,  were  ascribed  to  his 
influence,  were  kept  in  remembrance,  and  were  brought 
forward  at  his  trial  in  the  year  1644,  with  the  view 
of  proving  by  their  constructive  evidence  the  designs 
which  he  was  said  to  have  conceived  in  favour  of  the 

30  Church  of  Rome. 


CHAPTER  VI. 


The  proceedings  of  the  conference  at  the  Savoy. 


IN  the  dark  interval  that  now  elapsed  between  the 
commencement  of  the  rebellion  and  the  restoration 
of  the  monarchy,  when  it  is  difficult  to  fix  upon  any  5 
measure,  though    promoted   by  the   friends  of  the 
church,  which  was  not  turned  by  the  strong  current 
of  the  times  into  an  adverse  channel,  there  are  several 
facts  to  be  especially  noticed,  as  connected  with  the 
subsequent  condition  of  the  Book  of  Common  Prayer.  10 
They  evidently  made  a  great  impression  on  the  cha- 
racter of  the  times,  and  though  the  results  that  fol- 
lowed, like  all  results  at  periods  of  great  excitement, 
did  not  fulfil  the  expectations  that  had  been  formed  of 
them,  we  can  trace  their  operation,  whether  for  good  15 
or  for  evil,  in  the  proceedings  of  the  Savoy  conference, 
and  the  history  of  the  act  of  uniformity. 

On  the  1st  of  March,  1641,  the  house  of  lords 
appointed  a  committee  consisting  of  ten  earls,  ten 
bishops,  and  ten  lay-barons,  to  "  take  into  consideration  20 
all  innovations  in  the  church  respecting  religion.''  On 
the  10th  of  the  same  month,  they  were  empowered  to 
associate  with  them  as  many  learned  divines  as  they 


chapter  vi.]  Proceedings  of  the  conference  at  the  Savoy.  239 


pleased,  and  archbishop  Usher,  and  Drs.  Prideaux, 
Warde,  Twisse,  and  Hacket,  are  particularly  mentioned 
as  selected  for  the  purpose.  But  the  object  for  which 
they  were  professedly  appointed  gives  little  information 

sas  to  the  extensive  powers  they  possessed.  It  would 
appear  to  have  been  the  intention  of  the  house  that 
they  should  consider  and  report  upon  the  minute 
regulations  adopted  by  archbishop  Laud  and  other 
bishops  in  their  respective  dioceses,  regulations  which 

iohad  been  made  the  subject  of  constant  complaint,  not 
merely  by  all  the  avowed  opponents  of  the  church, 
but  also  by  great  numbers  of  its  members.  These 
were  the  innovations  which  the  committee  were  re- 
quired to  examine ;  but  with  an  understanding  on  all 

15  sides  that  they  were  to  carry  their  inquiries  into  the 
whole  field  of  doctrine  and  discipline,  and  suggest 
such  measures  as  might  tend  to  allay  the  great  and 
general  feeling  of  discontent.  Bishop  Williams,  at 
this  time  dean  of  Westminster  and  bishop  of  Lincoln, 

20 presided  over  the  committee,  as  well  as  over  the  sub- 
committee, that  was  appointed  soon  afterwards,  and 
proceeded  without  delay  to  enter  upon  its  important 
duties. 

A  meeting  consisting  of  such  persons  as  bishops 
25  Williams,  Moreton  (of  Durham),  and  Montague  (of 
Norwich),  archbishop  Usher,  and  the  following  di- 
vines", Warde,  Prideaux,  Sanderson,  Featley,  Brown- 
rigg,  Holdsworth,  Hacket,  Twisse,  Burgess,  White, 
Marshall,  Calamy,  Hill,  many  of  whom  were  eminent 

30  a  Of  these  divines  Warde  was  one  of  the  translators  of  the  Bible 
in  161 1.  and  held  the  Lady  Margaret's  professorship  at  Cambridge, 
in  which  he  was  succeeded  by  Holdsworth  ;  and  Prideaux,  Sander- 
son, Brownrigg,  and  Hacket,  were  afterwards  bishops  of  Worcester, 
Lincoln.  Exeter,  and  Lichfield,  respectively. 


240  The  proceedings  of  the  [narrative. 

for  their  learning  and  their  attachment  to  the  national 
church,  could  not  fail  to  attract  general  notice,  and  to 
give  much  weight  and  sanction  to  the  measures  they 
recommended.  It  is  probable  that  the  greater  number 
of  them  entered  upon  their  task  with  views  derived  5 
altogether  from  the  strange  necessities  of  the  times, 
rather  than  in  compliance  with  their  own  deliberate 
judgment.  They  were  aware  that  the  torch  was  al- 
ready uplifted  for  the  destruction  of  the  sacred  edifice, 
and  they  were  willing  to  remove  those  outworks  which, 11 
though  employed  formerly  in  its  defence,  would  be 
now  most  likely  to  fall  into  the  hands  of  the  assailant. 
Doubtless  they  were  justified  in  the  opinions  of  many 
sober  and  moderate  men ;  but  their  measures  were 
fruitless  in  the  way  of  relaxation  at  the  time,  and  pro- 1 
bably  contributed,  in  the  subsequent  combinations  of 
events,  to  results  directly  opposite.  In  the  ensuing 
month  of  May  they  found  that  motions  Mere  enter- 
tained in  the  house  of  commons,  which  left  no  further 
doubt  as  to  the  impending  ruin  of  the  established  church, 
and  their  undertaking  was  then  abandoned. 

But  it  was  already  known  that  they  had  agreed  upon 
many  important  changes  in  the  Book  of  Common 
Prayer,  some  of  them  likely  to  be  granted,  but  others 
destined  to  meet  with  the  greatest  opposition.  They 
advised  that  the  psalms,  sentences,  epistles,  and  gos- 
pels should  be  printed  according  to  the  new  transla- 
tion ;  that  fewer  lessons  should  be  taken  from  the 
Apocrypha  ;  that  the  words  "  with  my  body  I  thee 
worship"  should  be  made  more  intelligible ;  that  the 
immersion  of  the  infant  at  the  time  of  baptism  should 
not  be  required  in  case  of  extremity ;  that  some  saints, 
which  they  called  legendaries,  should  be  excluded  from 
the  calendar ;  that  the  "  benedicite"  should  be  omitted  ; 


CHAPTER  VI.] 


conference  at  the  Savoy. 


Ml 


that  the  words,  "  which  only  workest  great  marvels," 
should  be  omitted  ;  that  "  deadly  sins,"  as  used  in  the 
litany,  should  be  altered  to  "  grievous  sins ;"  that  the 
words,  "  sanctify  the  flood  Jordan,"  and  "in  sure  and  cer- 
5  tain  hope  of  resurrection,"  in  the  two  forms  of  baptism 
and  burial,  should  be  altered  to,  "  sanctify  the  element 
of  water,"  and  "  knowing  assuredly  that  the  dead  shall 
rise  again."  To  these  and  other  changes  of  a  like  na- 
ture they  added  the  following  more  difficult  concessions: 
io  "  that  the  rubric  with  regard  to  vestments  should  be  al- 
tered ;  that  a  rubric  be  added  to  explain  that  the  kneeling 
at  the  communion  was  solely  in  reference  to  the  prayer 
contained  in  the  words  '  preserve  thy  body  and  soul ;' 
that  the  cross  in  baptism  should  be  explained  or  dis- 
continued ;  that  the  words  in  the  form  of  confirmation, 
declaring  that  infants  baptized  are  undoubtedly  saved, 
should  be  omitted ;  and  that  the  form  of  absolution 
provided  for  the  sick  should  be  made  declaratory,  in- 
stead of  being  authoritative."  These  concessions,  sur- 
20  rendering  by  implication  some  of  the  most  solemn  con- 
victions of  a  great  portion  of  the  clergy,  on  the  author- 
ity of  the  church,  the  nature  of  the  two  sacraments, 
and  the  sanctity  of  the  priesthood,  would  meet  with 
the  most  strenuous  opposition,  and  tend  to  increase  the 
25  causes  of  discontent,  instead  of  abating  them. 

Such  were  the  alterations  approved  by  the  com- 
mittee of  divines ;  and  their  decision,  though  unavail- 
ing with  reference  to  its  immediate  object,  became  a 
record  to  be  quoted13  as  authority  by  future  noncon- 

30  b  For  instance,  the  nonconformists,  in  the  preface  to  their  "  Ex- 
ceptions," given  in  at  the  Savoy  conference,  reproached  the  bishops 
"  for  not  yielding  to  that  which  several  bishops  voluntarily  offered 
twenty  years  before."  Afterwards,  in  their  rejoinder  to  the  bishops 
at  the  same  conference,  they  observed,  "  The  primate  of  Ireland, 
R 


242  The  proceedings  of  the  ['narrative. 

formists,  and  to  be  lamented  by  the  orthodox  party  as 
one  of  the  many  causes  that  weakened  the  defences  of 
the  church,  and  led,  by  certain  consequence,  to  its 
overthrow.  As  a  series  of  concessions  which  on  pre- 
vious occasions  had  been  resolutely  refused,  which  5 
abandoned  in  the  outset  the  whole  principle  of  church 
government,  and  was  so  closely  followed  by  the  vio- 
lences it  dreaded,  that  it  might  be  said  to  have  invited 
them,  it  was  remembered  by  the  royalists,  when  they 
afterwards  acquired  the  ascendant,  with  feelings  of  irri-  10 
tation  and  resentment. 

But  the  most  remarkable  event  of  the  period,  con- 
nected with  the  history  of  the  Book  of  Common 
Prayer,  was  the  ordinance  passed  by  the  parliament  on 
the  3rd  of  January,  1645,  which  repealed  certain  sta-15 
tutes  of  king  Edward  VI.  and  queen  Elizabeth,  and 
provided  that  the  Book  of  Common  Prayer  should  not 
remain  or  be  used  thenceforth  in  any  church,  chapel, 
or  place  of  public  worship  in  England  or  Wales,  and 
that  the  Directory  should  be  used  instead  of  it.  In  20 
another  ordinance  of  August  23,  in  the  same  year,  the 
use  of  the  Book  of  Common  Prayer  was  also  forbidden 
in  any  private  place  or  family,  all  copies  of  it  to  be 
found  in  the  churches  were  ordered  to  be  delivered  up, 
and  heavy  penalties  were  imposed  upon  offenders.  25 

There  was  in  these  ordinances,  and  in  the  measures 
they  occasioned,  something  so  offensive  to  the  con- 

the  archbishop  of  York,  and  the  many  others  that  had  divers  meet- 
ings for  the  reformation  of  the  liturgy,  and  who  drew  up  that  cata- 
logue of  faults,  or  points  that  needed  mending,  which  is  yet  to  be  30 
seen  in  print,  &c."  (Account  of  the  Proceedings  of  the  Commis- 
sioners, p.  28.)  The  same  concessions  are  also  quoted  in  "The 
Conformist's  Plea  for  the  Nonconformists"  (p.  22),  at  considerable 
length,  and  with  the  same  view  of  justifying  the  demands  made  at 
the  Savoy  conference. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


243 


sciences  of  many  devout  persons,  so  tyrannical  in  the 
estimation  of  reasonable  men,  and  so  profane  in  the 
licentiousness  of  public  worship,  which  followed  as  their 
natural  consequence,  that  as  soon  as  the  presbyterian 

5  feeling  began  to  subside,  the  wish  for  a  prescribed 
ritual  returned  with  additional  strength,  and  the  prohi- 
bited liturgy  was  regarded  with  a  degree  of  veneration 
such  as  is  felt  for  a  saint  who  had  suffered  martyrdom. 
As  presbyterianism  fell,  and  was  succeeded  by  a  party 

oless  intolerant,  but  more  licentious,  this  sentiment 
became  more  active  and  resolute.  Acquiring  more 
adherents  from  the  many  varieties  of  opinion  that 
readily  united  in  resisting  the  progress  of  the  Inde- 
pendents, it  also  combined  with  the  strongest  reasons 

5  in  favour  of  the  ancient  mode  of  worship  a  feeling  of 
deep  personal  interest  in  its  restoration. 

The  impression  thus  created  was  increased  in  force 
as  well  as  in  extent,  during  the  rest  of  this  dark  in- 
terval, by  many  collateral  influences,  often,  indeed, 

o failing  to  accomplish  their  direct  objects,  but  always 
making  insensible  progress  in  aid  of  the  ancient 
liturgy.  Of  these  the  most  remarkable  was  the 
question  of  ecclesiastical  government.  The  presby- 
terians,  who  with  their  rigid  observances  could  not 

5  object  against  the  church  that  it  was  too  precise  in  its 
creed,  or  too  exact  in  its  discipline,  undertook  in 
defence  of  their  tenets  to  establish  a  system  that 
should  comprise  all  classes,  and  give  them  an  interest 
in  its  preservation.    They  forgot,  however,  that  as  the 

o  governing  party  would  necessarily  be  the  smaller  of 
the  two,  any  system  which  included  all  persons  and 
became  strictly  imperative  upon  them  on  the  assump- 
tion that  they  had  themselves  acquiesced  in  it,  would 
be  certain  to  occasion  disorder  in  proportion  as  it  was 
r  2 


244 


The  proceedings  of  the 


[narrative. 


exact  and  elaborate.  They  succeeded  in  obtaining  an 
ordinance  that  all  parishes  should  be  brought  under 
the  government  of  congregational,  classical,  provincial, 
and  national  assemblies ;  but  when  they  demanded  that 
the  spiritual  authority  of  the  keys  should  be  supported  5 
by  the  power  of  suspending  from  the  Lord's  supper 
and  excommunicating,  with  a  view  also  to  the  imposi- 
tion of  civil  penalties,  they  exposed  themselves  on  all 
sides  to  suspicion  and  jealousy,  and  laid  a  certain  train 
for  their  own  destruction.  The  party  that  succeeded  was  10 
a  hydra  of  many  heads,  increasing  in  a  twofold  degree, 
as  any  endeavours  were  made  to  diminish  them.  Old 
sects  revived,  new  sects  were  created,  and  there  ensued 
a  state  of  distraction  and  impiety,  the  natural  tendency 
of  which  was  to  break  up  all  minor  distinctions,  and  toJ5 
divide  men  into  two  large  classes,  one  of  them  anxious 
to  find  terms  of  agreement,  in  order  that  religion 
might  not  be  utterly  extinguished,  and  the  other  indif- 
ferent whether  any  form  of  religion  remained. 

From  this  state  of  things  we  might  anticipate  the  20 
general  result  described  by  king  Charles  II.  in  his 
Declaration  of  October  1660,  a  result  that  continued 
to  exist  until  other  causes  had  cooperated  to  turn  the 
stream  of  public  opinion  into  a  more  definite  channel, 
and  to  shew  that  strong  principles  of  church-ascend- 25 
ancy  would  ultimately  prevail.  As  soon  as  the 
parliament  of  1661  was  assembled,  and  the  sentiments 
of  the  house  of  commons  were  ascertained,  there 
could  no  longer  be  any  doubt  as  to  the  future  form 
and  relations  of  the  national  church.  30 

"  When  we  were  in  Holland,"  c  said  the  king  in  his 
Declaration,  "  we  were  attended  by  many  grave  and 


c  Docum.  Ann.  vol.  ii.  p.  236. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


245 


learned  ministers  from  hence,  who  were  looked  upon 
as  the  most  ahle  and  principal  assertors  of  the  presby- 
terian  opinions ;  with  whom  we  had  as  much  confer- 
ence as  the  multitude  of  affairs,  which  were  then  upon 
5  us,  would  permit  us  to  have,  and  to  our  great  satisfac- 
tion and  comfort  found  them  persons  full  of  affection 
to  us,  of  zeal  for  the  peace  of  the  church  and  state, 
and  neither  enemies,  as  they  have  been  given  out  to 
be,  to  episcopacy  or  liturgy,  but  modestly  to  desire 

io such  alterations  in  either,  as  without  shaking  found- 
ations, might  best  allay  the  present  distempers,  which 
the  indisposition  of  the  time  and  the  tenderness  of 
some  men's  consciences  had  contracted."  Such  at  that 
period  was  doubtless  the  case  ;  but  as  soon  as  a  few 

is  steps  more  had  been  taken  in  reestablishing  the 
monarchy,  different  sentiments  prevailed.  Demands  of 
a  republican  tendency  having  been  made  by  a  party 
not  considerable  in  numbers,  but  acquiring  importance 
from  its  clamour  and  turbulence,  the  public  feeling 

20  took  the  alarm,  and  became  insensible  to  all  consider- 
ations, except  the  desire  for  a  strong  and  permanent 
government.  It  was  this  exclusive  desire,  pardonable 
under  existing  circumstances,  and  perhaps  necessary 
for  the  restoration  of  good  order,  that  inspired  the 

25  subsequent  deliberations  both  in  church  and  state,  and 
was  finally  embodied  in  the  act  of  uniformity. 

When  commissioners  were  sent  by  the  lords  and 
commons  to  wait  upon  the  king  at  the  Hague,  Rey- 
nolds, Calamy,  Case,  Manton,  and  other  presbyterian 

30  divines  went  with  them,  as  representatives  of  their 
party.  They  were  graciously  received,  and  assured 
that  the  king  was  desirous  of  relieving  them  in  matters 
of  conscience,  but  that  the  two  houses  of  parliament 
would   best  judge  what  degree   of  indulgence  and 


246  The  proceedings  of  the  [narrative. 

toleration  was  necessary  for  the  peace  and  quiet  of 
the  kingdom.  Emboldened  by  the  king's  gracious  de- 
meanour, by  the  Declaration  he  had  issued  of  liberty 
for  tender  consciences,  and  by  the  temptation  offered 
them  to  make  some  specific  trial  of  their  strength,  5 
they  ventured  to  suggest  to  the  king  in  some  pri- 
vate audiences,  that  the  use*1  of  the  Book  of  Common 
Prayer  had  long  been  discontinued ;  that  many  of 
the  people  had  never  heard  of  it,  and  had  become 
familiar  with  an  opposite  method  of  public  worship ;  i< 
and  that  he  would  be  acting  agreeably  with  the  wishes 
of  the  nation,  if  he  were  to  abstain  from  using  the 
liturgy  in  strict  form  in  the  royal  chapel. 

This  was  certainly  a  bold  attempt  on  the  part  of  the 
presbyterians,  not  only  because  it  savoured  of  the  i 
intolerance  they  were  come  to  condemn,  but  also 
because  the  liturgy  had  never  been  laid  aside  by 
lawful  authority,  and  would  naturally  become  the  order 
of  public  worship  on  the  restoration  of  the  regal 
government.  The  king  e  replied  with  some  warmth 
"  that  whilst  he  gave  them  liberty,  he  would  not  have 
his  own  taken  from  him ;  that  he  had  always  used  that 
form  of  service,  which  he  thought  the  best  in  the 
Avorld,  and  had  never  discontinued  it  in  places  where  it 
was  more  disliked  than  he  hoped  it  was  by  them  ;  that 
when  he  came  into  England,  he  would  not  severely 
inquire  how  it  was  used  in  other  churches,  though  he 
doubted  not  he  should  find  it  used  in  many ;  but  he 
was  sure  he  would  have  no  other  used  in  his  own 
chapel.  Then  they  besought  him  with  more  im- 
portunity '  that  the  use  of  the  surplice  might  be 
discontinued  by  his  chaplains,  because  the  sight  of  it 


<'  Clarendon,  Hist.  Rcb.  vol.  iii.  p.  989.        c  Ibid.  p.  990. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


247 


would  give  great  offence  and  scandal  to  the  people.' 
They  found  the  king  as  inexorable  in  that  point  as  in 
the  other.  He  told  them  plainly  '  that  he  would  not 
be  restrained  himself,  when  he  gave  others  so  much 
5 liberty;  that  it  had  been  always  held  a  decent  habit  in 
the  church,  constantly  practised  in  England  till  these 
late  ill  times ;  that  it  had  been  still  retained  by  him ; 
and  though  he  was  bound  for  the  present  to  tolerate 
much  disorder  and  indecency  in  the  exercise  of  God's 

io  worship,  he  would  never  in  the  least  degree,  by  his 
own  practice,  discountenance  the  good  old  order  of  the 
church  in  which  he  had  been  bred.'  Though  they 
were  very  much  unsatisfied  with  him,  whom  they 
thought  to  have  found  more  flexible,  yet  they  ceased 

15  further  troubling  him,  in  hope  and  presumption  that 
they  should  find  their  importunity  in  England  more 
effectual." 

In  the  mean  time  the  episcopal  clergy  having  ascer- 
tained through  the  lord  chancellor  (Hyde)  that  the 

20  king  was  decidedly  favourable  to  the  ancient  method 
of  government  in  the  church,  had  despatched  Dr.  Bar- 
wick,  afterwards  dean  of  St.  Paul's,  with  an  address 
to  his  majesty,  setting  forth  their  devotedness  to  his 
person,  and  their  thankfulness  for  the  great  mercies 

25  they  had  experienced.  Assuming  that  they  were  fully 
recognised  as  the  clergy  of  the  national  church,  they 
sought  for  information  as  to  the  time  and  place, 
with  all  other  particulars,  at  which  the  king  would 
be  pleased  to  require  their  attendance  on  his  landing, 

30  and  afterwards  on  his  celebration  of  a  public  thanks- 
giving. 

The  direction  that  events  were  taking  had  so  dis- 
tinctly been  foreseen  by  close  observers,  and  was  now 
become  so  evident  to  men  in  general,  that  the  king's 


248 


The  proceedings  of  the 


[narrative. 


ministers  at  Breda  thought  it  necessary  to  be  upon 
their  guard,  lest  any  of  the  friends  of  the  established 
church  should  conduct  themselves  rashly  and  intem- 
perately.  The  chancellor,  in  a  letter  of  April  16, 
l660f,  addressed  to  Dr. Barwick,  says,  "You  will  find 5 
Dr.  Morley  a  very  worthy  and  discreet  person,  and  fit 
to  keep  you  company  in  allaying-  the  too  much  heat 
and  distemper  which  some  of  our  friends  are,  in  this 
unseasonable  conjuncture,  very  much  accused  of ;  inso- 
much as  this  very  last  post  hath  brought  over  three  or  io 
four  complaints  to  the  king  of  the  very  unskilful  pas- 
sion and  distemper  of  some  of  our  divines  in  their  late 
sermons;  with  which  they  say  that  both  the  general 
and  the  council  of  state  are  highly  offended,  as  truly 
they  have  reason  to  be,  if,  as  they  report,  there  have  15 
been  such  menaces  and  threats  against  those  who  have 
hitherto  had  the  power  of  doing  hurt,  and  are  not  yet 
so  much  deprived  of  it  that  they  ought  to  be  under- 
valued." "  The  king  is  really  troubled  at  it,  and  ex- 
tremely apprehensive  of  inconvenience  and  mischief  to  20 
the  church  and  himself.  And  truly  I  hope,  if  faults  of 
this  kind  are  not  committed,  that  both  the  church  and 
the  kingdom  will  be  better  dealt  with  than  is  ima- 
gined ;  and  I  am  confident  those  good  men  will  be 
more  troubled  that  the  church  should  undergo  a  news 
suffering  by  their  indiscretion,  than  for  all  they  have 
suffered  hitherto  themselves."' 

The  sentiments  entertained  by  the  court  at  Breda 
respecting  the  presbyterians  may  be  inferred  from  the 
following  observations  of  the  chancellor^,  written  to  30 
Dr.  Barwick  on  the  22nd  of  the  same  month :  "  The 
king  desires  that  he  [Dr.  Morley]  and  you,  and  other 


Barwick's  Life,  p.  517. 


S  Ibid.  p.  525. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


249 


discreet  men  of  the  clergy,  should  have  frequent  confer- 
ences with  those  of  the  presbyterian  party,  that,  if  it 
be  possible,  you  may  reduce  them  to  such  a  temper  as 
is  consistent  with  the  good  of  the  church ;  and,  it  may 

5  be,  it  would  be  no  ill  expedient  to  assure  them  of  pre- 
sent good  preferments  in  the  church.  But,  in  my  own 
opinion,  you  should  rather  endeavour  to  win  over  those 
who,  being  recovered,  will  have  both  reputation  and 
desire  to  merit  from  the  church,  than  be  over  solicitous 

io to  comply'1  with  the  pride  and  passion  of  those  who 
propose  extravagant  things.  As  what  can  be  said  to 
the  divine  who  is  not  only  so  well  satisfied  with  his 
rebellion,  but  would  require  other  men  to  renounce 
their  innocence  and  justify  him,  which  I  am  confident 

is  no  parliament  will  ever  do." 

Immediately  after  the  return  of  the  king,  the 
liturgy  of  the  Church  of  England  was  restored  to 
his  majesty's  chapel ;  and  a  few  days  afterwards, 
the  two  houses  of  parliament  ordered  that  prayers 

20  should  be  read  before  them  according  to  the  ancient 
practice. 

k  Lord  Clarendon's  opinion  on  this  point  is  expressed  in  his  Life 
(vol.  ii.  p.  121),  in  the  following  emphatic  language  :  "  It  is  an  un- 
happy policy,  and  always  unhappily  applied,  to  imagine  that  classis 

25  of  men  can  be  recovered  and  reconciled  by  partial  concessions,  or 
granting  less  than  they  demand.  And  if  all  were  granted  they  would 
have  more  to  ask,  somewhat  as  a  security  for  the  enjoyment  of  what 
is  granted,  that  shall  preserve  their  power,  and  shake  the  whole  frame 
of  the  government.  Their  faction  is  their  religion  ;  nor  are  those  com- 

3obinations  ever  entered  into  upon  real  and  substantial  motives  of  con- 
science, how  erroneous  soever,  but  consist  of  many  glutinous  mate- 
rials, of  will,  and  humour,  and  folly,  and  knavery,  and  ambition,  and 
malice,  which  make  men  cling  inseparably  together  till  they  have 
satisfaction  in  all  their  pretences,  or  till  they  are  absolutely  broken 

35  and  subdued,  which  may  always  be  more  easily  done  than  the  other." 


250 


The  proceedings  of  the 


[.NARRATIVE. 


Although  the  first  great  difficulty  in  the  restoration 
of  the  monarchy  was  now  overcome,  there  were  still 
many  arrangements  to  make,  any  one  of  which,  if  in- 
cautiously conducted,  might  terminate  fatally  for  the 
interests  of  the  church.  The  disbanding  of  the  army,  5 
the  restoration  of  the  ejected  clergy,  the  restitution  of 
church  property,  the  future  form  of  church  govern- 
ment, the  exact  observance  of  the  liturgy  and  its 
rubrics,  were  all  of  them  questions  in  the  issues  of 
which  the  designs  of  the  king  and  his  ministers  might  10 
be  frustrated.  It  was  of  the  utmost  importance  that 
the  convention-parliament,  which  contained  much  of 
the  republican  spirit,  should  be  neither  treated  with  so 
great  a  degree  of  confidence  as  to  consider  themselves 
competent  for  matters  of  permanent  legislation,  nor  15 
yet  induced  by  the  appearance  of  distrust,  to  contract 
feelings  of  jealousy  or  displeasure.  In  the  case,  then, 
of  the  nonconformists,  for  which  it  was  necessary  to 
provide  immediately,  some  method  must  be  devised 
independent  of  the  aid  of  parliament,  and  free  from  20 
the  suspicion  of  encroaching  upon  its  proper  jurisdic- 
tion. In  conformity  with  these  views,  three  several 
methods  might  be  suggested,  any  one  of  which,  if  sup- 
ported by  the  supremacy  of  the  crown,  might  possibly 
be  sufficient  to  secure  the  present  repose  of  the  25 
church,  and  to  establish  a  claim  in  favour  of  its  conti- 
nuance on  the  same  model  for  the  future ;  the  king 
might  issue  his  warrant  for  a  conference  between  the 
clergy  and  the  nonconformists,  might  address  injunc- 
tions to  the  bishops,  directing  them  as  to  their  conduct 
in  their  respective  dioceses,  or  might  appoint  a  com- 30 
mission  with  large  powers  of  revision  and  amendment. 
The  conference  was  the  plan  adopted,  and  though,  from 
the  nature  of  the  case,  it  would  certainly  end  in  disap- 


CHAPTER  VI.] 


conference  at  the  Saooy. 


251 


pointment,  and  probably  produce  a  greater  degree  of 
alienation  between  the  contending  parties,  it  was  se- 
lected wisely  under  the  circumstances  of  the  times, 
and  with  the  ulterior  object  which  the  court  appears 

5  to  have  had  in  view.    A  conference  would  naturally 
beget  in  eager  disputants  an  increased  attachment  to 
'  their  own  party,  and  an  incautious  and  unscrupulous 
use  of  argument  and  authority ;  but  it  would  satisfy 
all  other  minds  that  such  an  accommodation  as  they 

io had  hoped  for  could  not  be  obtained;  it  would  pro- 
bably, from  the  advantages  actually  possessed  by  the 
clergy,  and  the  symptoms  already  manifested  by  their 
opponents,  leave  the  odium  of  the  failure  attaching  to 
the  nonconformists;  and,  as  the  result  of  the  whole 

15  proceeding,  it  would  create  a  favourable  impression  of 
the  discernment  and  fair  dealing  of  the  court. 

These  plans  were  promoted  by  the  personal  de- 
meanour of  the  king,  who,  having  private  objects  to 
accomplish  in  favour  of  the  Romanists,  assumed  the 

20  appearance  of  candour  and  generosity  towards  every 
description  of  dissenter.  He  declared  to  the  presby- 
terians  who  waited  on  him,  that  no  coalition  could  be 
expected  without  something  of  concession  and  abate- 
ment on  both  sides ;  that  if  an  agreement  were  not 

25  obtained,  it  should  not  be  his  fault,  but  their  own  ; 
and  desired  them  to  lay  before  him  proposals  for  an 
arrangement  respecting  church  government,  the  most 
difficult  point  at  issue,  stating,  at  the  same  time,  the 
greatest  extent  to  which  they  could  go  in  the  way  of 

30  concession.  With  this  command  they  promised  to 
comply,  on  the  two  following  conditions,  to  which  the 
king  readily  assented :  that  the  proposals  should  be 
received  from  themselves  as  individuals,  without  pre- 
judice to  the  great  body  of  dissenters,  and  that  the 


252 


The  proceedings  of  the 


[narrative. 


clergy  should  be  required  to  deliver  in  a  similar  state- 
ment of  concessions  on  their  side. 

It  will  be  seen  that  this  latter  condition  was  not 
strictly  observed ;  and  this  is  not  the  only  instance 
where  the  king  was  induced,  either  by  the  facility  of 5 
his  nature,  or  by  the  under-current  of  secret  motives, 
that  affected  so  much  of  his  conduct,  to  contract  en- 
gagements in  private,  which  were  not  found  to  be 
consistent  with  his  public  duties.  In  a  few  weeks  the 
presbyterians  in  London  agreed  upon  a  paper  drawn  10 
up  by  Reynolds,  Worth,  and  Calamy,  and  presented 
it,  together  with  archbishop  Usher's  Reduction  of 
Episcopacy,  to  the  king.  Respecting  the  liturgy  and 
ceremonies  they  expressed  themselves  in  the  following 
manner:  i- 

"  'We  are  satisfied  in  our  judgments  concerning  the 
lawfulness  of  a  liturgy  or  form  of  worship,  provided  it 
be  for  matter  agreeable  to  the  word  of  God,  and  suited 
to  the  nature  of  the  several  ordinances  and  necessities 
of  the  church ;  neither  too  tedious,  nor  composed  of  20 
too  short  prayers  or  responsals,  not  dissonant  from  the 
liturgies  of  other  reformed  churches,  nor  too  rigorously 
imposed,  nor  the  minister  confined  thereunto,  but  that 
he  may  also  make  use  of  his  gifts  of  prayer  and  ex- 
hortation. 25 

"  Forasmuch  as  the  Book  of  Common  Prayer  is  in 
some  things  justly  offensive,  and  needs  amendment, 
we  most  humbly  pray,  that  some  learned,  godly,  and 
moderate  divines  of  both  persuasions  may  be  employed 
to  compile  such  a  form  as  is  before  described,  as  mud]  30 
as  may  be  in  Scripture  words ;  or  at  least  to  revise  and 
reform  the  old,  together  with  an  addition  of  other 

'  Neal's  Puritans,  vol.  iii.  p.  5  1 . 


CHAPTER  VI.] 


conference  at  the  Savoy. 


253 


various  forms  in  Scripture  phrase,  to  be  used  at  the 
minister's  choice. 

"Concerning  ceremonies;  we  hold  ourselves  obliged 
in  every  part  of  divine  worship  to  do  all  things 
decently  and  in  order  and  to  edification;  and  are 
willing  to  be  determined  by  authority  in  such  things 
as,  being  merely  circumstantial  or  common  to  human 
actions  and  societies,  are  to  be  ordered  by  the  light  of 
nature  and  human  prudence. 

"  As  to  divers  ceremonies  formerly  retained  in  the 
Church  of  England,  we  do  in  all  humility  offer  to  your 
majesty  the  following  considerations :  that  the  worship 
of  God  is  in  itself  pure  and  perfect  and  decent  without 
any  such  ceremonies :  that  it  is  then  most  pure  and 
;  acceptable,  when  it  has  least  of  human  mixtures:  that 
these  ceremonies  have  been  imposed  and  advanced  by 
some,  so  as  to  draw  near  to  the  significancy  and  moral 
efficacy  of  sacraments:  that  they  have  been  rejected 
by  many  of  the  reformed  churches  abroad,  and  have 
been  ever  the  subject  of  contention  and  endless  dis- 
putes in  this  church :  and  therefore  being  in  their  own 
nature  indifferent  and  mutable,  they  ought  to  be 
changed,  lest  in  time  they  should  be  apprehended  as 
necessary  as  the  substantial  of  worship  themselves. 

"  May  it  therefore  please  your  majesty  graciously  to 
grant,  that  kneeling  at  the  Lord's  supper,  and  such 
holidays  as  are  but  of  human  institution,  may  not  be 
imposed  on  such  as  scruple  them :  that  the  use  of  the 
surplice,  and  cross  in  baptism,  and  bowing  at  the  name 
of  Jesus  may  be  abolished :  and  forasmuch  as  erecting 
altars  and  bowing  towards  them,  and  such  like,  having  no 
foundation  in  the  law  of  the  land,  have  been  introduced 
and  imposed,  we  humbly  beseech  your  majesty,  that  such 
innovations  may  not  be  used  or  imposed  for  the  future." 


254 


Tlie  proceedings  of  the  [narrative. 


The  expectations  they  had  formed  of  a  meeting  to 
be  conducted  on  terms  of  perfect  equality  with  the 
episcopal  clergy,  expectations  derived  no  less  from  the 
sense  of  their  own  importance,  than  from  the  ready 
assent  of  his  majesty,  were  not  warranted  either  by  5 
the  relative  condition  of  the  two  parties,  or  by  any 
prospect  that  such  an  experiment  as  a  conference 
would  be  successful.  The  clergy,  the  liturgy,  and  the 
ceremonies  of  the  church  were  in  legal  and  rightful 
possession ;  and  could  not  reasonably  be  ejected  or  10 
disturbed,  or  even  fettered,  unless  they  either  volun- 
tarily abated  in  their  rights,  or  were  proved  to  have 
been  disentitled  to  them.  The  case  was  simply  one  of 
plaintiff  and  defendant,  in  which  the  former  must 
encounter  the  difficulty  and  invidiousness  of  accusing,  15 
and  the  latter  would  take  the  exact  line  of  vindication, 
merely  replying  when  he  had  been  attacked,  and  con- 
fining himself  strictly  to  the  points  at  issue.  This  was 
the  view  taken  by  the  clergy  themselves,  and  in  this 
they  were  supported  by  the  principal  ministers  of  the  20 
crown,  and  by  all  the  advocates  of  ancient  rights  and 
established  order. 

The  bishops  accordingly,  having  obtained  a  copy  of 
the  proposals  submitted  by  the  nonconformists,  drew 
up  an  answer  to  the  several  points  successively,  de-25 
claring  themselves  in  regard  to  the  liturgy  and  cere- 
monies in  the  following  mannerk :  "  they  pronounce 
the  offices  in  the  Common  Prayer  altogether  unex- 
ceptionable, and  conceive  the  book  cannot  be  too 
strictly  enjoined,  especially  when  ministers  are  not 30 
denied  the  exercise  of  their  gifts  in  praying  before 
and  after  sermon;  which  liberty  for  extemporary  or 
private  compositions  stands  only  upon  a  late  custom, 
k  Collier,  Eccles.  Hist-  vol.  ii.  p.  87.3. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


255 


without  any  foundation  from  law  or  canons ;  and  that 
the  common  use  of  this  practice  comes  only  from  con- 
nivance. However,  they  are  contented  to  yield  the 
liturgy  may  be  reviewed,  in  case  his  majesty  thinks 
5  fit.  As  for  the  ceremonies,  they  are  unwilling  to  part 
with  any  of  them ;  being  clearly  of  opinion,  that  the 
satisfaction  of  some  private  persons  ought  not  to  over- 
rule the  public  peace  and  uniformity  of  the  church  : 
and  that  if  any  abatements  were  made,  it  would  only 
io feed  a  distemper  and  encourage  unquiet  people  to  fur- 
ther demands." 

But  many  collateral  influences,  connected  with  the 
condition  of  the  church,  were  now  beginning  to  operate 
to  its  disadvantage,  increasing,  as  lord  Clarendon  1  has 
observed,  the  malignity  that  was  entertained  against 
it ;  and  the  anxiety  they  occasioned  acquired  addi- 
tional force  from  the  known  feeling  of  the  convention- 
parliament  on  ecclesiastical  matters,  and  the  danger  of 
intrusting  to  its  decision  points  of  so  much  delicacy 
and  importance.  The  king  resolved  accordingly  to 
take  the  matter  into  his  own  hands,  and  to  issue  a 
declaration,  founded  on  the  rights  of  the  prerogative, 
which  might  tend  to  disentangle  some  of  the  growing 
intricacies  of  the  times.  It  might  pacify  the  greater 
number  of  the  nonconformists,  might  coincide  with 
the  general  wish  expressed  in  the  house  of  commons, 
and  yet  leave  the  whole  question  to  be  considered  and 
determined  in  a  future  parliament.  To  these  motives, 
coupled  with  the  secret  designs  of  the  king,  of  which 
he  gave  several  indications  during  the  progress  of  the 
business,  we  must  ascribe  the  celebrated  Declaration  of 
October  1660.    It  was  framed  as  the  result  of  many 


1  Life,  vol.  ii.  p.  7. 


256  The  proceedings  of  the  [narrative. 

interviews  granted  by  his  majesty  to  divines  of  both 
parties,  and  is  stated  by  lord  Clarendon  to  have  had 
their  joint  concurrence.  With  the  exception  however 
of  the  point  as  to  the  superior  order  of  episcopacy,  this 
paper  seems  to  have  conceded  all  the  urgent  demands  5 
of  the  presbyterians,  as  to  the  sanctification  of  the 
Lord's  day,  the  admission  to  the  Lord's  supper,  the 
rite  of  confirmation,  the  limitation  of  episcopal  juris- 
diction, the  appointment  of  suffragans,  the  non-require- 
ment of  oaths  and  subscriptions,  the  discretionary  use  of  1 
the  liturgy,  and  the  nonobservance  of  the  prescribed 
ceremonies.  The  king  rejoiced  when  he  found  his 
stratagem  had  succeeded.  The  commons  were  not 
only  satisfied  with  his  Declaration,  but  even  complied 
with  his  desire  that  they  would  not  make  it  the  per- 1 
manent  settlement  of  the  church  by  an  act  of  the 
legislature.  Lord  Clarendon  too,  who  did  not  disguise 
his  dislike  and  distrust  of  the  presbyterians,  was  con- 
tented to  wait  for  a  more  favourable  season,  when  a 
new  parliament  should  have  assembled,  and  a  con- 
vocation have  been  permitted  to  discuss  and  determine 
the  affairs  of  the  church.  Although  "the  times"1  began 
again  to  be  froward,  and  all  degrees  of  men  were  hard 
to  be  pleased,"  he  had  formed  his  views  from  a  close 
observation  of  events,  and  he  was  not  disappointed. 

To  the  presbyterians  themselves  this  state  of  affairs 
was  so  satisfactory,  that  they  joined  in  addresses  of  thanks 
for  his  majesty's  great  condescensions,  promised  to  pro- 
mote to  the  utmost  of  their  power  the  peace  and  union 
of  the  church,  and  several  of  them,  including  Reynolds 
and  Manton,  accepted  spiritual  appointments,  and  re- 
cognised the  authority  of  the  bishops. 


m  Clarendon,  Life,  vol.  ii.  p.  10. 


CHAPTER  VI. j 


conference  at  the  Savoy. 


257 


On  the  25th  of  March,  1661,  the  king  issued  his 
warrant  appointing  a  commission  of  divines,  who  were 
selected  equally  from  the  two  parties,  to  revise  the 
Book  of  Common  Prayer,  requiring  them  to  meet  at 
5  the  Savoy,  of  which  the  bishop  of  London  was  the 
master,  and  limiting  the  commission  to  the  period  of 
four  calendar  months. 

The  divines  selected  were 


Episcopal  divines. 
loFrewen,  archbishop  of  York. 

Sheldon,  bishop  of  London. 

Cosin,  bishop  of  Durham. 

Warner,  bishop  of  Rochester. 

King,  bishop  of  Chichester. 
15  Henchman,  bishop  of  Sarum. 

Morley,  bishop  of  Worcester. 

Sanderson,  bishop  of  Lincoln. 

Laney,  bishop  of  Peterborough. 

Walton,  bishop  of  Chester. 
20  Sterne,  bishop  of  Carlisle. 

Gauden,  bishop  of  Exeter. 


Presbyterian  divines. 
Reynolds,   bishop   of  Nor- 
wich. 

Dr.  Tuckney,  master  of  St. 

John's,  Cambridge. 
Dr.  Conant,  reg.  prof.  div. 

Oxford. 
Dr.  Spurstow. 

Dr.  Wallis,  Sav.  prof.  geom. 

Oxford. 
Dr.  Manton. 
Mr.  Calamy. 
Mr.  Baxter. 
Mr.  Jackson. 
Mr.  Case. 
Mr.  Clarke. 
Mr.  Newcomen. 


Coadjutors.  Coadjutors. 

Dr.  Earle,  dean  of  Westminster.  Dr.  Horton. 

Dr.  Heylin.  Dr.  Jacomb. 

Dr.  Hacket.  Dr.  Bates. 

3°  Dr.  Barwick.  Dr.  Cooper. 

Dr.  Gunning.  Dr.  Lightfoot. 

Dr.  Pearson.  Dr.  Collins. 

Dr.  Pierce.  Mr.  Woodbridgc. 

Dr.  Sparrow.  Mr.  Rawlinson. 

35  Mr.  Thorndike.  Mr.  Drake. 


258 


The  proceedings  of  the  [narrative. 


It  was  of  great  importance  that  the  precise  object 
of  this  commission,  and  the  method  to  be  taken  in  its 
proceedings,  should  be  clearly  defined.  They  were  ex- 
pressed in  the  following  manner ;  "  to  advise  upon  and 
review  the  Book  of  Common  Prayer,  comparing  the  same  5 
with  the  most  ancient  liturgies,  which  have  been  used 
in  the  church  in  the  primitive  and  purest  times :  and  to 
that  end  to  assemble  and  meet  together  from  time  to 
time,  and  at  such  times  within  the  space  of  four  calendar 
months  now  next  ensuing,  in  the  master's  lodgings  in  10 
the  Savoy  in  the  Strand,  in  the  county  of  Middlesex,  or 
in  such  other  place  or  places  as  to  you  shall  be  thought 
fit  and  convenient;  to  take  into  your  serious  and  grave 
considerations  the  several  directions,  rules,  and  forms 
of  prayer,  and  things  in  the  said  Book  of  Common  15 
Prayer  contained,  and  to  advise  and  consult  upon  and 
about  the  same,  and  the  several  objections  and  ex- 
ceptions which  shall  now  be  raised  against  the  same. 
And  if  occasion  be,  to  make  such  reasonable  and  neces- 
sary alterations,  corrections,  and  amendments  therein,  20 
as  by  and  between  you  and  the  said  archbishop,  bishops, 
doctors,  and  persons  hereby  required  and  authorized  to 
meet  and  advise  as  aforesaid,  shall  be  agreed  upon  to 
be  needful  or  expedient  for  the  giving  satisfaction  unto 
tender  consciences,  and  the  restoring  and  continuance  25 
of  peace  and  unity  in  the  churches  under  our  pro- 
tection and  government ;  but  avoiding,  as  much  as  may 
be,  all  unnecessary  alterations  of  the  forms  and  liturgy 
wherewith  the  people  are  already  acquainted,  and  have 
so  long  received  in  the  Church  of  England."  30 

It  is  evident  from  these  instructions  that  the  ex- 
isting Book  of  Common  Prayer  was  to  be  the  basis  of 
the  future  liturgy  ;  that  it  was  to  be  fully  considered 
and  examined  by  both  parties ;  that  any  objections  or 


CHAPTER  VI.] 


conference  at  the  Savoy. 


259 


exceptions  raised  against  it  were  to  be  entertained  and 
discussed  ;  that  it  was  to  be  compared  with  the  primi- 
tive liturgies,  the  acknowledged  models  of  public 
worship ;  that  if  any  changes  were  made,  they  should 
5  be  such  only  as  were  reasonable  and  necessary  for  the 
satisfying  of  tender  consciences  and  the  establishment 
of  peace  and  unity ;  and  that  no  changes  should  be 
made  in  matters  familiar  to  the  people  and  generally 
approved  in  the  church, 
io  If  this  be  a  fair  representation  of  conditions  some- 
what inconsistent  with  each  other,  it  will  appear  that 
the  first  step  to  be  taken,  when  the  commissioners  en- 
tered upon  their  duties,  was  to  call  upon  the  presby- 
terians  for  an  account  of  their  objections,  and  to  require 
15  that  they  should  be  drawn  up  in  form  and  submitted 
in  writing.  It  is  clear  that  the  discussion  must  begin 
on  this  stage  of  the  question,  as  the  orthodox  divines 
were  ready  to  retain  the  Prayer  Book  as  it  was,  and 
denied  that  any  change  was  either  necessary  or  de- 
sirable. It  is  also  clear  that  any  objections,  which 
might  be  made  by  either  party,  could  not  be  profitably 
discussed  in  a  strife  of  tongues,  between  persons  many 
in  number,  all  zealously  devoted  to  their  respective 
opinions,  and  having  no  one  of  greater  eminence  than 
25  the  rest  to  preside  and  moderate  among  them. 

It  was  in  conformity  with  these  views  that  at  the 
first  meeting,  which,  for  some  reason  not  satisfactorily 
explained,  did  not  take  place  till  the  15th  day  of 
April,  the  bishop  of  London  stated,  that  "  as  the  non- 
30  conformists  and  not  the  bishops  had  sought  for  the 
conference,  nothing  could  be  done  till  the  former  had 
delivered  their  exceptions  in  writing,  together  with 
the  additional  forms  and  alterations  which  they  de- 
sired." After  some  objections  from  the  nonconformists, 
s  2 


260 


The  proceedings  of  the  [narrative. 


grounded  on  their  wish  for  an  open  conference,  and  the 
construction  they  gave  to  the  language  of  the  king's 
warrant,  hut  shewing,  as  they  frequently  shewed,  an 
unfitness  for  the  transaction  of  public  business,  they 
consented  to  the  plan  proposed  to  them,  and  met  from  5 
day  to  day  to  draw  up  a  series  of  exceptions,  in- 
trusting Mr.  Baxter  with  the  other  office  of  preparing 
additions  to  the  services. 

Bishop  Burnet"  has  observed,  "  Sheldon  saw  well 
what  the  effect  would  be  of  putting  them  to  make  all  10 
their  demands  at  once.    The  number  of  them  raised  a 
mighty  outcry  against  them,  as  people  that  could  never 
be  satisfied."    It  is  not  improbable  that  this  result  was 
foreseen.     But  whether  foreseen  or  not,  it  followed 
from  the  only  method  of  proceeding  which  could  have  15 
been  proposed  by  reasonable  men.    It  might  also  have 
been  rendered  harmless,  if  the  nonconformists  had 
been  equally  quicksighted  on  their  part,  and  had  con- 
fined their  alterations  within  such  limits  as  were  dic- 
tated at  once  by  true  policy  and  a  Christian  spirit.  20 
Unhappily  for  their  cause  they  were  governed  by  the 
morbid  imagination  and  insatiable  energy  of  Richard 
Baxter,  who  was  in  favour  of  a  bold  and  full  declara- 
tion of  all  their  complaints,  and  persuaded  them  that 
they  were  bound  to  ask  for  every  thing  that  they  thought  25 
desirable,  without  regard  to  the  sentiments  of  their 
opponents.    On  this  principle  he  himself  proceeded 
in  the  task  intrusted  to  him.      Instead  of  preparing 
some  additional  forms  of  prayer,  such  as  might  be 
inserted  into  the  ancient  service,  and  be  consistent  with  3° 
its  other  offices,  he  drew  up  an  entirely  new  liturgy, 
shewing  no  respect  either  to  the  primitive  models,  or 


n  Own  Times,  vol.  i.  p.  327. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


261 


the  long  established  prepossessions  of  the  people.  It  is 
a  strong  proof  of  the  influence  which  his  talents,  his 
industry,  and  his  piety  had  obtained  for  him  among  his 
colleagues,  that  they  submitted  this  new  liturgy,  as  well 

5  as  their  series  of  exceptions,  for  the  consideration  of 
the  assembled  divines. 

These  papers  were  introduced  by  an  address,  also 
composed  by  Baxter,  which  was  afterwards  published 
under  the  title  of  a  Petition  for  Peace.    Its  prayer 

io was,  that  the  new  liturgy  should  be  adopted,  as  well 
as  the  old,  and  either  of  them  be  used,  at  the  dis- 
cretion of  the  minister ;  that  there  should  be  freedom 
from  subscription,  from  oaths  and  ceremonies,  accord- 
ing to  the  terms  of  the  king's  Declaration  ;  and  that 

15  no  ordination,  whether  absolute  or  conditional,  should 
be  required  from  any  who  had  already  been  ordained 
by  parochial  pastors.  But  owing  to  the  headstrong 
disposition  of  the  nonconformists,  even  this  address 
was  so  constructed  as  to  throw  a  great  degree  of 

20 odium  upon  a  cause,  which  had  already  been  rendered 
hopeless  by  their  own  mismanagement.  Proceeding 
on  the  principle,  that  in  all  such  matters,  whether 
expressly  revealed  or  otherwise,  they  owed  no  defer- 
ence and  would  pay  no  obedience  to  man's  authority, 

25  they  also  indulged  in  such  reflections  as  the  following : 
"  One  would  think  that  a  little  charity  might  suffice  to 
enable  you  to  believe  them."  (p.  6.)  "  We  accuse  none 
of  the  like  inclinations  ;  but  we  must  say  that  it  is  easy 
to  make  any  man  an  offender,  by  making  laws  which 

3ohis  conscience  will  not  allow  him  to  observe."  (p.  7.) 
"  If  you  should  reject,  which  Cod  forbid,  the  moderate 
proposals  w  hich  now  and  formerly  we  have  made,  wo 
humbly  crave  leave  to  offer  it  to  your  consideration, 
what  judgment  all  the  protestant  churches  are  likely 


262 


The  proceedings  of  the 


[narrative. 


to  pass  on  your  proceedings,  and  how  your  cause  and 
ours  will  stand  represented  to  them  and  to  all  suc- 
ceeding ages."  (p.  9-)  "  We  crave  leave  to  remember 
you  that  the  Holy  Ghost  hath  commanded  you  to 
oversee  the  flock,  not  by  constraint,  but  willingly,  not  5 
as  being  lords  over  God's  heritage,  but  as  ensamples  to 
the  flock."  (p.  10.) 

The  bishops  were  now  strong  enough  to  employ  the 
language  of  authority.  When  they  had  examined  the 
exceptions,  they  gave  their  answers,  not  as  if  the  i 
matter  were  under  joint  discussion,  but  as  if  each 
question  were  submitted  to  them  for  their  decision ; 
alleging  as  their  reason,  that  according  to  the  terms 
of  the  warrant,  no  alterations  could  be  adopted,  unless 
they  were  shewn  to  be  necessary,  and  were  approved  i 
by  both  parties. 

The  exceptions  of  the  nonconformists  and  the  an- 
swers of  the  bishops  must  be  read  at  length  in  order 
to  do  justice  to  the  controversy.  They  are  accordingly 
printed  in  the  ensuing  chapter,  the  first  of  the  twos 
being  taken  from  the  copy  preserved  by  Baxter,  and 
afterwards  published  in  his  own  narrative  of  his  life. 
The  answers  of  the  bishops  do  not  appear  with  the 
same  advantage  as  the  other  paper.  It  is  not  known 
that  there  is  any  copy  of  them  extant  in  their  original  2 
form  ;  and  it  has  been  necessary  to  extract  them  in 
fragments,  though  probably  comprising  the  whole  of 
the  arguments,  from  the  lengthy  rejoinder  of  the  non- 
conformists0, in  which  it  was  attempted  to  refute 
them.  3 

0  These  papers  were  published,  together  with  others,  immediately 
after  the  close  of  the  conference,  under  the  title,  "  An  Accompt  of 
all  the  proceedings  of  the  Commissioners  of  both  perswasions  ap- 
pointed by  his  sacred  Majesty,  according  to  letters  patents,  for  the 


CHAPTER  VI.] 


conference  at  the  Savoy. 


263 


This  rejoinderP,  sufficient  in  itself  to  form  a  sepa- 
rate work,  it  is  not  thought  necessary  to  republish. 
In  the  view  taken  by  the  bishops,  the  discussion  had 
already  terminated  when  they  gave  in  their  answers ; 
Sand  the  concessions  that  were  offered  at  the  same 
time  were  a  sufficient  proof,  from  the  smallness  of 
their  number,  and  their  comparative  unimportance, 
that  the  two  parties  were  now  so  remote  from  each 
other  as  to  leave  no  prospect  of  an  agreement.    It  was 
io  probably  under  this  conviction  that  the  rejoinder,  also 
composed  by  Baxter,  was  made  to  assume  the  character 
rather  of  protest  and  remonstrance  than  of  amicable 
debate.    It  seems  to  have  been  intended  not  only  to 
exhaust  the  argument,  but  also  to  leave  on  record  a 
is  sense  of  injury  and  an  expression  of  indignation,  which, 

review  of  the  Book  of  Common  Prayer,"  &c.  London,  printed  for 
R.  H.  1 66 1.  Baxter  speaks  of  this  publication  in  the  following 
manner  :  "  All  these  being  surreptitiously  printed,  save  the  first  piece, 
by  some  poor  men  for  gain,  without  our  knowledge  and  correction, 

20  are  so  falsely  printed  that  our  wrong  by  it  is  very  great.  Whole 
lines  are  left  out ;  the  most  significant  words  are  perverted  by 
alterations,  and  this  so  frequently,  that  some  parts  of  the  papers, 
especially  our  large  reply,  and  our  last  account  to  the  king,  are  made 
nonsense  and  not  intelligible."   Life  by  Sylvester,  B.  I.  P.  2.  p.  379. 

25  P  The  preface  of  this  rejoinder  enumerates  the  many  points  in 
which  the  bishops  refused  to  accede  to  the  wishes  of  the  noncon- 
formists, and  complains  generally  of  "  the  paucity  of  the  concessions 
and  the  inconsiderableness  of  them,  they  being,  for  the  most  part, 
verbal  and  literal,  rather  than  real  and  substantial."    The  rejoinder 

30  itself  opens  thus:  "The  strain  of  these  papers,  we  fear,  is  like  to 
persuade  many  that  your  design  is  not  the  same  with  ours.  Being 
assured  that  it  is  our  duty  to  do  what  we  can  to  the  peace  and 
concord  of  believers, — instead  of  consent  or  amicable  debates,  in 
order  to  the  removal  of  our  differences,  we  have  received  from  you 

3-  a  paper  abounding  with  sharp  accusations,  as  if  your  work  were  to 
prove  us  bad  and  make  us  odious  :  which,  as  it  is  attempted  on 
mistake  bv  unrighteous  means,  so  were  it  accomplished,  we  know 


264  The  proceedings  of  the  [narrative. 


however  natural  in  the  minds  of  eager  and  disap- 
pointed partisans,  were  lamentably  out  of  place  in  an 
attempt  to  bring  two  parties  of  opposite  sentiments  to 
a  mutual  understanding. 

Of  the  four  months,  to  which  the  commission  was  5 
limited,  only  ten  days  were  now  remaining.    The  non- 
conformists entreated  tbat  before  their  powers  expired, 
an  attempt  might  be  made  to  hold  a  personal  confer- 
ence, and  to  conduct  a  disputation  on  terms  acceptable 
to  both  parties.    After  two  days'  debating  on  this  pre-  10 
liminary  question,  the  bishops,  though  unwilling  to 
abandon  the  ground  they  had  hitherto  taken,  and  fore- 
seeing the  inevitable  issue  of  such  an  experiment, 
thought  it  prudent  to  consent ;  and  three  persons  were 
chosen  on  each  side  to  carry  on  the  business  of  the  15 
conference.     Dr.  Pearson,    Dr.  Gunning,    and  Dr. 

not  how  it  will  conduce  to  the  concord  which  ought  to  be  our 
common  end."  It  contains  elsewhere,  together  with  many  others, 
the  following  caustic  observations  :  "  The  way  to  make  us  think  the 
bishops  to  be  so  wise  and  careful  guides  and  fathers  to  us,  is  not  for  20 
them  to  seem  wiser  than  the  apostles,  and  make  those  things  of 
standing  necessity  to  the  church's  unity  which  the  apostles  never 
made  so,  nor  to  forbid  all  to  preach  the  gospel  or  to  hold  commu- 
nion with  the  church,  that  dare  not  conform  to  things  unnecessary. 
Love  and  tenderness  are  not  used  to  express  themselves  by  hurting  25 
and  destroying  men  for  nothing."  (p.  1 1 .)  "We  must  protest 
before  God  and  men  against  the  dose  of  opium  which  you  here  pre- 
scribe or  wish  for,  as  that  which  plainly  tendeth  to  cure  the  disease  by 
the  extinguishing  of  life,  and  to  unite  us  all  in  a  dead  religion."  (p.  23.) 
"  If  you  are  resolved  to  make  all  that  a  matter  of  contention,  which  3° 
we  desire  to  make  a  means  of  peace,  there  is  no  remedy,  while  vou 
have  the  ball  before  you,  and  have  the  wind  and  sun,  and  the  power 
of  contending  without  control."  (p.  24.)  "  O  lamentable  charity, 
that  smoothes  men's  way  to  hell,  and  keepeth  them  ignorant  of  their 
danger,  till  they  are  past  remedy  !"  (p.  127.)  The  concluding  words 35 
are,  "  If  those  be  all  the  abatements  and  amendments  you  will  admit, 
you  sell  your  innocency  and  the  church's  peace  for  nothing." 


CHAPTER  IV.] 


conference  at  the  Savoy. 


265 


Sparrow  represented  the  episcopal  party ;  and  Dr. 
Bates,  Dr.  Jacomb,  and  Mr.  Baxter  appeared  on  the 
side  of  the  nonconformists.  A  debate  conducted  indis- 
criminately by  six  eager  disputants  could  not  fail  to  be 

5 involved  in  great  confusion;  and  if  from  the  necessity 
of  the  case  it  were  then  left  to  the  management  of 
those  two,  who  were  the  most  impetuous  among  them, 
occasion  would  be  given  for  much  personal  asperity. 
Both  these  consequences  actually  followed  ;  and  if  it 

io  be  said  that  the  bishops  had  not  only  foreseen  the  final 
result,  but  had  taken  care  to  secure  it  by  selecting  Dr. 
Gunning  as  their  champion,  it  must  be  said  in  answer, 
that  the  meeting  was  altogether  in  opposition  to  their 
judgment,  and  that  no  person  of  their  party  could  be 

15  so  little  qualified  for  the  office  of  mediation  as  was 
Richard  Baxter,  the  champion  of  their  opponents. 

At  length  bishop  Cosin  produced  a  paper,  as  from 
a  considerable  person,  which  greatly  narrowed  the  field 
of  controversy,  and  might  possibly  at  an  earlier  period 

20  have  opened  a  way  for  some  permanent  arrangement. 
It  was  proposed  that  the  complainers  should  dis- 
tinguish between  what  they  charged  as  sinful,  and 
what  they  opposed  as  inexpedient.  But  the  issue  was 
now  inevitable  ;  and  though  the  controversy  was  hence- 

25  forth  reduced  to  writing,  and  summed  up  at  last  in 
one'*  single  topic,  "  the  sinfulness  of  enjoining  ministers 

n  The  nonconformists  alleged  the  eight  following  points  as  con- 
trary to  the  word  of  God  : 

1 .  That  no  minister  be  admitted  to  baptize  without  the  prescribed 
30  use  of  the  transient  image  of  the  cross. 

2.  That  no  minister  be  permitted  to  read  or  pray,  or  exercise  the 
other  parts  of  his  office,  that  dare  not  wear  a  surplice. 

3.  That  none  be  admitted  in  communion  to  the  Lord's  supper 
that  dare  not  receive  it  kneeling  :  and  that  all  ministers  be  enjoined 

35  to  deny  it  to  such. 


206 


The  proceedings  of  the 


[narrative. 


to  deny  the  communion  to  all  that  dare  not  kneel," 
the  nonconformists  only  added  fresh  occasions'"  for  their 
own  annoyance,  and  the  whole  conference  became  a 
perpetual  monument  of  the  futility  and  mischief  of 
such  experiments.  S 

"And  so,"  says  bishop  Kennett8,  "ended  this  confer- 
ence without  union  or  accommodation ;  the  presbyte- 
rian  divines  depending  too  much  on  the  encourage- 
ment1 they  had  received  from  the  king  and  his  chief 
ministers,  on  the  assurances  given  them  by  some  of  the  10 
leading  members  of  the  parliament,  and  on  the  affec- 

4.  That  ministers  be  forced  to  pronounce  all  baptized  infants  to 
be  regenerate  by  the  Holy  Ghost,  whether  they  be  the  children  of 
Christians  or  not. 

5.  That  ministers  be  forced  to  deliver  the  sacrament  of  the  body  15 
and  blood  of  Christ  unto  the  unfit,  both  in  their  health  and  sickness  ; 
and  that  with  personal  application  putting  it  into  their  hands ;  and 
that  such  are  forced  to  receive  it,  though  against  their  own  wills,  in 
the  conscience  of  their  impenitency. 

6.  That  ministers  be  forced  to  absolve  the  unfit,  and  that  in  abso-  20 
lute  expressions. 

7.  That  they  are  forced  to  give  thanks  for  all  whom  they  bury, 
as  brethren,  whom  God  in  mercy  hath  delivered  and  taken  to 
himself. 

8.  That  none  may  be  a  preacher  that  dare  not  subscribe  that  25 
there  is  nothing  in  the  Common  Prayer  Book,  the  Book  of  Ordina- 
tion, and  39  Articles,  that  is  contrary  to  the  word  of  God.  Baxter's 
Life,  by  Sylvester,  B.  I.  P.  2.  p.  341. 

r  The  formal  argument  in  which  this  question  was  debated,  is 
given  in  the  ensuing  chapter,  as  a  specimen  of  logical  disputation,  30 
which  was  once  universally  practised  by  theologians,  and  is  now 
altogether  abandoned. 

s  Complete  History,  vol.  iii.  p.  254. 

*  They  had  the  support  generally  of  the  earl  of  Manchester,  the 
carl  of  Anglesey,  and  the  lord  Hollis ;  of  whom,  nevertheless,  35 
Baxter  says,  "  they  would  have  drawn  us  to  yield  further  than  we 
did."    Life  by  Sylvester,  vol.  I.  P.  2.  p.  278. 


CHAPTER  VI.] 


conference  at  the  Savoy. 


267 


tions  of  the  people ;  in  all  which  they  were  mistaken, 
as  well  as  in  the  merit  of  their  cause."  Dr.  Calamy  " 
complains  of  the  latter  portion  of  this  statement ;  but 
if  we  make  any  alteration  in  it,  it  must  be  to  the  fol- 

5  lowing  effect :  that  their  cause,  when  they  undertook 
the  management  of  it,  stood  fair  in  public  estimation, 
and  might  reasonably  be  expected  to  have  had  some 
measure  of  success  ;  but  that  being  made  gradually 
unpopular  as  the  argument  was  protracted,  it  finally 

io  became  odious  and  insufferable,  and  sunk  to  a  degree 
of  abasement,  from  which  its  real  merits  ought  to  have 
preserved  it.  The  presbyterians  sought  for  an  alter- 
ation in  the  established  forms  of  worship  on  grounds 
that  were  considered  captious  and  frivolous,  and  to  an 

15  extent  calculated,  in  the  judgment  of  their  opponents, 
to  increase  the  amount  of  disunion.  It  was  not  sur- 
prising or  unreasonable  that  their  demand  should  have 
been  refused  ;  but  it  would  seem  to  follow,  as  a  direct 
consequence  of  the  refusal,  that  being  prohibited  from 

20 interfering  with  the  ritual  of  others,  they  might  con- 
fidently ask  that  their  own  should  be  tolerated.  And  yet 
no  such  alternative  appears  to  have  been  contemplated 
by  either  party.  However  natural  it  might  be  accord- 
ing to  the  principles  of  later  times,  nothing  would  have 

j5been  more  incredible  at  that  period  than  the  supposi- 
tion that  a  national  religion  was  compatible  with  any 
scheme  of  general  toleration.  The  Romanists,  indeed, 
in  the  days  of  their  adversity  have  appeared  to  support 
it,  and  the  Independents  have  at  all  times  declared  it 

jo  to  be  the  sum  and  substance  of  their  confession ;  but 
at  the  time  of  the  restoration  it  would  have  been  gene- 
rally considered  to  be  inconsistent  with  the  first  princi- 


11  Life  of  Baxter,  p.  170. 


268  Tlxe proceedings  of 'the  conference  Sfc.  [narrative. 


pies  of  reason  as  well  as  Scripture.  The  current  of 
public  feeling  had  always  been  on  the  side  of  high  pre- 
rogative and  church  authority  ;  and  the  flood  had  now 
set  in  with  the  greater  violence,  as  it  had  for  some 
years  been  obstructed  in  its  progress.  Toleration  x,  there- 5 
fore,  in  any  extensive  application  of  it,  was  a  thing 
impossible.  The  Presbyterians  were  as  unwilling  to 
accept  it  now  at  the  hands  of  the  conformists,  as  they 
had  resolutely  withheld  it  from  others,  when  they 
themselves  were  in  a  condition  to  bestow  it :  and  if  the  10 
Independents  came  forward  in  its  support,  they  only 
created  a  tempest  of  bitterness  and  scorn,  by  invoking 
the  recollection  of  that  period  of  confusion,  when  their 
principles  had  prevailed,  the  only  period  when  it  was 
ever  known  that  toleration  had  been  carried  into  is 
practice. 

x  Baxter,  when  consulted  in  the  year  1663,  *'  whether  the  way  of 
comprehension  or  indulgence  was  the  more  desirable,"  answered, 
"  the  way  desirable  is,  first,  a  comprehension  of  as  many  fit  persons 
as  may  be  taken  in  by  law  ;  and  then,  a  power  in  his  majesty  to  20 
indulge  the  remnant  so  far  as  conduceth  to  the  peace  and  benefit  of 
church  and  state."  It  is  evident  from  this  answer  that  he  wished 
for  the  comprehension  of  all  classes  of  presbyterians,  and  then  that 
the  church  so  constructed  should  exercise  a  control  in  the  toleration 
of  any  other  nonconformists.  Life  by  Sylvester,  B.  I.  P.  2.  p.  435.25 
Martindale  said  a  few  years  afterwards,  "  I  did  so  little  like  a  uni- 
versal toleration,  that  I  have  oft  said  and  once  writ,  in  answer  to  a 
book  which  Mr.  Baxter  after  more  largely  answered  in  print,  that  if 
the  king  had  offered  me  any  liberty,  upon  condition  that  I  would 
consent  that  Papists,  Quakers,  and  all  other  wicked  sects  should  have  30 
theirs  also,  I  think  I  should  never  have  agreed  to  it."  Life  of  Adam 
Martindale,  p.  198. 


CHAPTER  VII. 


Documents  connected  with  the  conference  at  the  Savoy. 


I.  Proceedings  of  the  committee  of  divines  appointed  by  the  house 
of  lords  in  1641.    Baxter's  Life  by  Sylvester,  B.  I.  P.  2.  p.  369. 

II.  The  first  address  and  proposals  of  the  ministers  to  king 
Charles  II.    Baxter's  Life  by  Sylvester,  B.  I.  P.  2.  p.  232. 

III.  His  majesty's  declaration  to  all  his  loving  subjects,  bearing 
date  October  25,  1660.  Wilkins'  Cone.  vol.  iv.  p.  560. 

IV.  His  majesty's  letters  patents  for  a  commission  of  divines, 
bearing  date  March  25,  1661.  Wilkins'  Cone.  vol.  iv.  p.  572. 

V.  The  exceptions  against  the  Book  of  Common  Prayer,  presented 
by  the  ministers  May  4,  1661.  Baxter's  Life  bv  Svlvester,  B.  I. 
P.  2.  p. 3 16. 

VI.  The  answer  of  the  bishops  to  the  exceptions  of  the  ministers. 
From  the  account  of  the  proceedings  of  the  Savoy  Commissioners, 
published  in  1661. 

VII.  The  disputation  in  which  the  episcopal  divines  were  oppo- 
nents and  the  ministers  respondents.  From  an  account  printed  in 
1662. 


270 


Proceedings  of  the  committee  [documents. 


I. 

A  copy  of  the  proceedings  of  some  worthy  and  learned  divines 
touching  innovations  in  the  doctrine  and  discipline  of  the 
Church  of  England ;  together  with  considerations  upon  the 
Common  Prayer  Book.  (The  committee  appointed  by  the 
house  of  lords  in  the  year  1641  .)a  5 

INNOVATIONS  IN  DOCTRINE. 

Qusere  1."1TTHETHER  in  the  twentieth  article  these  words 
T  T  are  not  inserted,  "Habet  ecclesia  authoritatem 
in  controversiis  fidei." 

2.  It  appears  by  Stetfords,  and  the  approbation  of  the  10 
licensers,  that  some  do  teach  and  preach,  "  that  good  works 
are  concauses  with  faith  in  the  act  of  justification     Dr.  Dove 
also  hath  given  scandal  in  that  point. 

3.  Some  have  preached  that  works  of  penance  are  satis- 
factory before  God.  15 

4.  Some  have  preached  that  private  confession  by  particular 
enumeration  of  sins  is  necessary  to  salvation,  "  necessitate 
medii both  those  errours  have  been  questioned  at  the 
consistory  at  Cambridge. 

5.  Some  have  maintained  that  the  absolution  which  the  20 
priest  pronounceth  is  more  than  declaratory. 

6.  Some  have  published,  that  there  is  a  proper  sacrifice 
in  the  Lord's  supper,  to  exhibit  Christ's  death  in  the  postfact, 
as  there  was  a  sacrifice  to  prefigure  in  the  old  law  in  the 
antefact,  and  therefore  that  we  have  a  true  altar ;  and  there-  25 

a  Corrected  from  a  MS.  in  the  Dolben  papers,  and  a  contemporary  printed 
copy  (Pamph.  35.)  in  the  Bodleian. 


chapter  vii.]      appointed  by  the  house  of  lords. 


271 


fore  not  only  metaphorically  so  called,  so  Dr.  Heylin  and 
others  in  the  last  summer's  convocation ;  where  also  some 
defended,  that  the  oblation  of  the  elements  might  hold  the 
nature  of  the  true  sacrifice,  others  the  consumption  a  of  the 
5  elements. 

7.  Some  have  introduced  prayer  for  the  dead,  as  Mr. 
Brown  in  his  printed  sermon,  and  some  have  coloured  the 
use  of  it  with  questions  in  Cambridge,  and  disputed  that 
"preces  pro  defunctis  non  supponunt  purgatorium." 
io    8.  Divers  have  oppugned  the  certitude  of  salvation. 

9.  Some  have  maintained  the  lawfulness  of  monastical 
vows. 

10.  Some  have  maintained  that  the  Lord's  day  is  kept 
merely  by  ecclesiastical  constitution,  and  that  the  day  is 

15  changeable. 

11.  Some  have  taught  a  new  and  dangerous  doctrine, 
that  the  subjects  are  to  pay  any  sums  of  money  imposed 
upon  them,  though  without  law,  nay  contrary  to  the  laws  of 
the  realm,  as  Dr.  Sybthorp,  and  Dr.  Manwaring  bishop  of 

20  St.  David's,  in  their  printed  sermons,  whom  many  have 
followed  of  late  years. 

12.  Some  have  put  scorns  upon  the  two  books  of  Homilies, 
calling  them  either  popular  discourses,  or  a  doctrine  useful 
for  those  times  wherein  they  were  set  forth. 

25  13.  Some  have  defended  the  whole  gross  substance  of 
Arminianism,  that  "  electio  est  ex  fide  praevisa,"  that  the  act 
of  conversion  depends  upon  the  concurrence  of  man's  free- 
will ;  that  the  justified  man  may  fall  finally  and  totally  from 
grace. 

30  14.  Some  have  defended  universal  grace,  as  imparted  as 
much  to  reprobates  as  to  the  elect,  and  have  proceeded 
"  usque  ad  salutem  ethnicorum,"  which  the  Church  of 
England  hath  anathematized. 

15.  Some  have  absolutely  denied  original   sin,  and  so 

35 "  evacuated  the  cross  of  Christ,"  as  in  a  disputation  at 
Oxon. 

a  consumption.]  consummation  is  the  reading  of  the  contemporary  copy  in 
the  Bodleian.    Pamph.  35. 


272 


Proceedings  of  the  committee  [documents. 


16.  Some  have  given  excessive  cause  of  scandal  to  the 
church ;  as  being  suspected  of  Socinianism. 

17.  Some  have  defended  that  concupiscence  is  no  sin,  either 
in  the  habit  or  first  motion. 

18.  Some  have  broached  out  of  Socinus  a  most  uncom-5 
fortable  and  desperate  doctrine,  that  late  repentance,  that 
is,  upon  the  last  bed  of  sickness,  is  unfruitful,  at  least  to 
reconcile  the  penitent  to  God. 

ADD  UNTO  THESE  SOME  DANGEROUS  AND  MOST  REPROVABLE  BOOKS. 

1 .  The  Reconciliation  of  Sancta  Clara,  to  knit  the  Romish  io 
and  Protestant  in  one.    Memorand.    That  he  be  caused  to 
produce  bishop  Watson's   book  of  the  like  reconciliation 
which  he  speaks  of. 

2.  A  book  called  "  Brevis  Discmisitio,"  printed  (as  it  is 
thought)  in  London,  and  vulgarly  to  be  had,  which  impugneth  15 
the  doctrine  of  the  Holy  Trinity,  and  the  verity  of  Christ's 
body  (which  he  took  of  the  blessed  Virgin)  in  heaven,  and 
the  verity  of  our  resurrection. 

3.  A  book  called  "  Timotheus  Philalethes  de  Pace  Eccle- 
sise,"  which  holds  that  every  religion  will  save  a  man,  if  he  20 
holds  the  covenant. 

INNOVATIONS  IN  DISCIPLINE. 

1.  The  turning  of  the  holy  table  altar-wise,  and  most 
commonly  calling  it  an  altar. 

2.  Bowing  towards  it,  or  towards  the  east,  many  times  25 
with  three  congees,  but  usually  in  every  motion,  access,  or  \ 
recess  in  the  church. 

3.  Advancing  candlesticks  in  many  churches  upon  the 
altar  so  called. 

4.  In  making  canopies  over  the  altar  so  called,  with  tra-30 
verses  and  curtains  on  each  side,  and  before  it. 

5.  In  compelling  all  communicants  to  come  up  before  the 
rails,  and  there  to  receive. 

6.  In  advancing  crucifixes  and  images  upon  the  parafront, 
or  altar-cloth,  so  called.  3- 

7.  In  reading  some  part  of  the  Morning  Prayer  at  the 
holy  table,  when  there  is  no  communion  celebrated. 


chapter  vii.]       appointed  hy  the  house  of  lords. 


273 


8.  By  the  minister's  turning  his  back  to  the  west,  and  his 
face  to  the  east,  when  he  pronounceth  the  creed,  or  reads 
prayers. 

9.  By  reading  the  litany  in  the  midst  of  the  body  of  the 
S  church  in  many  of  the  parochial  churches. 

10.  By  pretending  for  their  innovations,  the  Injunctions 
and  Advertisements  of  queen  Elizabeth,  which  are  not  in 
force,  but  by  way  of  commentary  and  imposition ;  and  by 
putting  to  the  liturgy  printed  "secundo,  tertio  Edwardi 

io  sexti,"  which  the  parliament  hath  reformed  and  laid  aside. 

11.  By  offering  of  bread  and  wine  by  the  hand  of  the 
churchwardens  or  others,  before  the  consecration  of  the 
elements. 

12.  By  having  a  credcntia,  or  side-table,  besides  the  Lord's 
i  ",  table,  for  divers  uses  in  the  Lord's  supper. 

13.  By  introducing  an  offertory  before  the  communion, 
distinct  from  the  giving  of  alms  to  the  poor. 

14.  By  prohibiting  the  ministers  to  expound  the  Catechism 
at  large  to  their  parishioners. 

20  15.  By  suppressing  of  lectures,  partly  on  Sundays  in  the 
afternoon,  parti)'  on  week-days,  performed  as  well  by  com- 
bination, as  some  one  man. 

16'.  By  prohibiting  a  direct  prayer  before  sermon,  and 
bidding  of  prayer. 

25  17.  By  singing  the  Tc  Dewm  in  prose  after  a  cathedral 
church  way,  in  divers  parochial  churches,  where  the  people 
have  no  skill  in  such  musick. 

18.  By  introducing  Latin-service  in  the  communion  of  late 
in  Oxford,  and  into  some  collcdges  in  Cambridge,  at  Morning 

30  and  Evening  Prayer,  so  that  some  young  students,  and  the 
servants  of  the  colledge,  do  not  understand  their  prayers. 

19.  By  standing  up  at  the  hymns  in  the  church,  and  always 
at  Gloria  Patri. 

20.  By  carrying  children  from  the  baptism  to  the  altar  so 
35 called,  there  to  offer  them  up  to  Cod. 

21.  By  taking  down  galleries  in  churches,  or  restraining 
the  building  of  such  galleries  where  the  parishes  are  very 
populous. 

T 


274 


Proceedings  of  the  committee 


[documents. 


MEMORANDUM. 

1.  That  in  all  the  cathedral  and  collegiate  churches  two 
sermons  be  preached  every  Sunday  by  the  dean  and  pre- 
bendaries, or  by  their  procurement,  and  likewise  ever}-  holy- 5 
day,  and  one  lecture  at  the  least  to  be  preached  on  working- 
days  every  week,  all  the  year  long. 

2.  That  the  musick  used  in  God's  holy  service  in  cathedral 
and  collegiate  churches  be  framed  with  less  curiosity,  that  it 
may  be  more  edifying  and  more  intelligible,  and  that  no  10 
hymns  or  anthems  be  used  where  ditties  are  framed  by  pri- 
vate men,  but  such  as  are  contained  in  the  sacred  canonical 
Scriptures,  or  in  our  liturgy  or  prayers,  or  have  publick 
allowance. 

3.  That  the  reading-desk  be  placed  in  the  church  where  15 
divine  service  may  best  be  heard  of  all  the  people. 

CONSIDERATIONS  UPON  THE  BOOK  OF  COMMON  PRAYER. 

1.  Whether  the  names  of  some  departed  saints  and  others 
should  not  be  quite  expunged  in  the  Kalender. 

2.  Whether  the  reading  psalms,  sentences  of  Scripture,  20 
concurring  in  divers  places,  and  the  hymns,  Epistles,  and 
Gospels,  should  not  be  set  out  in  the  new  translation. 

3.  Whether  the  rubrick  should  not  be  mended,  where  all 
vestments  in  time  of  divine  service  are  now  commanded, 
which  were  used  2  Edw.  VI.  25 

4.  Whether  lessons  of  canonical  Scripture  should  be  put 
into  the  Kalender  instead  of  Apocrypha. 

5.  That  the  Doxology  should  be  always  printed  at  the  end 
of  the  Lord's  Prayer,  and  be  always  said  by  the  minister. 

6.  Whether  the  rubrick  should  not  be  mended,  where  it  is,  30 
that  the  lessons  should  be  sung  in  a  plain  tune;  why  not, 
read  with  a  distinct  voice  ? 

7.  Whether  Gloria  Patri  should  be  repeated  at  the  end 
of  every  psalm. 

8.  Whether,  according  to  that  end  of  the  preface  before  35 
the  Common  Prayer,  the  curate  should  be  bound  to  read 
morning  and  evening  prayers  every  day  in  the  church,  if 


c  iiapter  vn.]       appointed  by  the  house  of  lords.  275 

he  be  at  home,  and  not  reasonably  letted  ;  and  why  not  only 
on  Wednesday  and  Friday  morning,  and  in  the  afternoon  on 
Saturday,  with  holy-day  eves  ■ 

9-  Whether  the  hymns,  Benedicite  omnia  opera,  kc.  may 
5  not  be  left  out. 

10  In  the  prayer  for  the  clergy,  that  phrase  perhaps  to 
be  altered,  "  which  only  worketh  great  marvels.-" 

11.  In  the  rubrick  for  the  administration  of  the  Lord's 
supper,  whether  an  alteration  be  not  to  be  made  in  this, 

io "  that  such  as  intend  to  communicate  shall  signify  their 
names  to  the  curate  over  night,  or  in  the  morning  before 
prayers.'' 

12.  The  next  rubrick  to  be  cleared,  how  far  a  minister 
may  repulse  a  scandalous  and  notorious  sinner  from  the 

15  communion. 

13.  Whether  the  rubrick  is  not  to  be  mended,  where  the 
churchwardens  are  strictly  charged  to  gather  the  alms  for 
the  poor  before  the  communion  begin ;  for  by  experience  it 
is  proved  to  be  done  better  when  the  people  depart. 

20  14.  Whether  the  rubrick  is  not  to  be  mended,  concerning 
the  party  that  is  to  make  his  general  confession  upon  his 
knees  before  the  communion  ;  that  it  should  be  said  only  by 
the  minister,  and  then  at  every  clause  repeated  by  the  people. 

15.  These  words  in  the  form  of  the  consecration,  "  This 
25  is  my  body — This  is  my  blood  of  the  new  testament,"  not 

to  be  printed  hereafter  in  great  letters. 

16.  Whether  it  will  not  be  fit  to  insert  a  rubrick,  touching 
kneeling  at  the  communion,  that  is.  to  comply  in  all  humility 
with  the  prayer  which  the  minister  makes  when  he  delivers 

30  the  elements. 

17.  Whether  cathedral  and  collegiate  churches  shall  be 
strictly  bound  to  celebrate  the  holy  communion  every  Sunday 
at  the  least,  and  might  not  it  rather  be  added  once  in  a 
month  ■ 

35  18.  In  the  last  rubrick  touching  the  communion,  is  it  not 
fit  that  the  printer  make  a  full  point,  and  begin  with  a  new 
great  letter  at  these  words,  u  And  every  parishioner  shall 
also  receive  the  sacrament." 

19.  Whether  in  the  first  prayer  at  the  baptism,  these 
t  2 


276 


Proceedings  of  the  committee  [documents. 


words,  "  didst  sanctify  the  flood  Jordan,  and  all  other  waters," 
should  not  be  thus  changed,  "  didst  sanctify  the  element  of 
water." 

20.  Whether  it  be  not  fit  to  have  some  discreet  rubrick 
made  to  take  away  all  scandal  from  signing  the  sign  of  the  5 
cross  upon  the  infants  after  baptism ;  or  if  it  shall  seem 
more  expedient  to  be  quite  disused,  whether  this  reason 
should  be  published,  That  in  ancient  liturgies  no  cross  was 
consigned  upon  the  party  but  where  oil  also  was  used ;  and 
therefore  oil  being  now  omitted,  so  may  also  that  which  was  10 
concomitant  with  it,  the  sign  of  the  cross. 

21.  In  private  baptism  the  rubrick  mentions  that  which 
must  not  be  done,  that  the  minister  may  dip  the  child  in 
water  being  at  the  point  of  death. 

22.  Whether  in  the  last  rubrick  of  confirmation,  those  15 
words  be  to  be  left  out,  "  and  be  undoubtedly  saved." 

23.  Whether  the  Catechism  may  not  receive  a  little  more 
enlargement. 

24.  Whether  the  times  prohibited  for  marriage  are  quite 
to  be  taken  away.  20 

25.  Whether  none  hereafter  shall  have  licenses  to  marry, 
nor  be  asked  their  banns  of  matrimony,  that  shall  not  bring 
with  them  a  certificate  from  their  ministers  that  they  are 
instructed  in  their  Catechism. 

26.  Whether  these  words  in  matrimony,  "  with  my  body  25 
I  thee  worship,"  shall  not  be  thus  altered,  "  I  give  thee  power 
over  my  body." 

27.  Whether  the  last  rubrick  of  marriage  should  not  be 
mended,  that  new  married  persons  should  receive  the  com- 
munion the  same  day  of  their  marriage ;  may  it  not  well  be,  30 
or  upon  the  next  Sunday  following  when  the  communion  is 
celebrated. 

28.  In  the  absolution  of  the  sick,  were  it  not  plain  to  say, 
"  I  pronounce  thee  absolved  I" 

29.  The  psalm  of  thanksgiving  of  women  after  childbirth,  35 
were  it  not  fit  to  be  composed  out  of  proper  versicles  taken 
from  divers  psalms  I 

30.  May  not  the  priest  rather  read  the  Commination  in  the 
desk,  than  go  up  to  the  pulpit  I 


chapter  vii.]       appointed  by  the  house  of  lords.  277 

31.  The  rubrick  in  the  Commination  leaves  it  doubtful, 
whether  the  litany  may  not  be  read  in  divers  places  in  the 
church. 

32.  In  the  order  of  the  burial  of  all  persons,  'tis  said,  "  We 
commit  his  body  to  the  ground,  in  sure  and  certain  hope  of 
resurrection  to  eternal  life f  why  not  thus.  "  knowing  as- 
suredly that  the  dead  shall  rise  again  -." 

33.  In  the  collect  next  unto  the  Collect  against  the 
Pestilence,  the  clause  perhaps  to  be  mended :  M  for  the 
honour  of  Jesus  Christ's  sake."' 

34.  In  the  litanv,  instead  of  u  fornication  and  all  other 
deadlv  sin."  would  it  not  satisfy  thus  '  '■  from  fornication 
and  all  other  grievous  sins." 

35.  It  is  vers-  fit  that  the  imperfections  of  the  metre  in 
the  singing  psalms  should  be  mended,  and  then  lawful 
authority  added  unto  them,  to  have  them  publickly  sung 
before  and  after  sermons,  and  sometimes  instead  of  the 
hvmns  of  morning  and  evening  prayer. 


II. 

3  The  first  address  and  proposals  of  the  ministers. 

May  it  please  your  most  excellent  majesty, 
We  your  majesty's  most  loyal  subjects  cannot  but  ac- 
knowledge it  is  a  very  great  mercy  of  God,  that  immediately 
after  your  so  wonderful   and  peaceable  restoration  unto 
your  throne  and  government,  (for  which  we  bless  his  Name,) 

5he  hath  stirred  up  your  royal  heart  as  to  a  zealous  testi- 
mony against  all  prophaneness  in  the  people,  so  to  endea- 
vour an  happv  composing  of  the  differences,  and  healing  of 
the  sad  breaches  which  are  in  the  church.  And  we  shall 
according  to  our  bounden  duty  become  humble  suitors  at  the 

o  throne  of  grace,  that  the  God  of  peace  who  hath  put  such 
a  thing  as  this  into  your  majesty's  heart,  will  by  his  heavenly 
wisdom  and  holy  Spirit  so  assist  you  therein,  and  bring  your 

a  This  address  has  been  corrected  from  a  MS.  copv  preserved  in  the  Tanner 
papers  in  the  Bodleian,  vol.  slix.  foL  7. 


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The  first  address  and  [documents. 


resolutions  unto  so  perfect  an  effect  and  issue,  that  all  the 
good  people  of  these  kingdoms  may  have  abundant  cause  to 
rise  up  and  bless  you,  and  to  bless  God  who  hath  delighted 
in  you  to  make  you  his  instrument  in  so  happy  a  work.  That 
as  your  glorious  progenitor  Henry  VII.  was  happy  in  uniting  5 
the  houses  of  Lancaster  and  York,  and  your  grandfather 
king  James  of  blessed  memory  in  uniting  the  kingdoms  of 
England  and  Scotland,  so  this  honour  may  be  reserved  for 
your  majesty  as  a  radiant  jewel  in  your  crown,  that  by  your 
princely  wisdom  and  Christian  moderation,  the  hearts  of  all  10 
your  people  may  be  united,  and  the  unhappy  differences  and 
misunderstandings  amongst  brethren  in  matters  ecclesiastical 
so  composed,  that  the  Lord  may  be  one,  and  his  Name  one, 
in  the  midst  of  your  dominions. 

In  an  humble  conformity  to  this  your  majesty's  Christian  r5 
design,  we,  taking  it  for  granted  that  there  is  a  firm  agree- 
ment between  our  brethren  and  us  in  the  doctrinal  truths  of 
the  reformed  religion,  and  in  the  substantial  parts  of  divine 
worship,  and  that  the  differences  are  only  in  some  various 
conceptions  about  the  ancient  form  of  church-government,  20 
and  some  particulars  about  liturgy  and  ceremonies,  do  in  all 
humble  obedience  to  your  majesty  represent, — that  in  as 
much  as  the  ultimate  end  of  church-government  and  ministry 
is,  that  holiness  of  life  and  salvation  of  souls  may  be  effectually 
promoted,  we  humbly  desire  in  the  first  place  that  we  may  be  25 
secured  of  those  things  in  practice,  of  which  we  seem  to  be 
agreed  in  principles. 

1 .  b  That  those  of  our  flocks  who  are  serious  and  diligent 
about  the  matters  of  their  salvation,  may  not  by  words  of 
scorn,  or  any  abusive  usages  be  suffered  to  be  reproachfully  3° 
handled ;  but  have  liberty  and  encouragement  in  those 
Christian  duties  of  exhorting  and  provoking  one  another  unto 
love  and  good  works,  of  building  up  one  another  in  their 
most  holy  faith,  and  by  all  religious  and  peaceful  means  of 
furthering  one  another  in  the  ways  of  eternal  life;  they  being  3.-, 
not  therein  opposite  to  church-assemblies,  nor  refusing  the 

b  This  was  put  in  because  the  serious  practice  of  religion  had  been  made  the 
common  scorn,  and  a  few  Christians  praying  or  repeating  a  sermon  together  had 
been  persecuted  by  some  prelates  as  a  heinous  crime.  Baxter. 


chapter  vii.]         proposals  of  the  ministers. 


279 


guidance  and  due  inspection  of  their  pastors,  and  being  re- 
sponsible for  what  they  do  or  say. 

2.  cThat  each  congregation  may  have  a  learned,  orthodox 
and  godly  pastor  residing  amongst  them,  to  the  end  that  the 

5  people  may  be  publickly  instructed  and  edified  by  preaching 
every  Lord's  day,  by  catechising,  and  frequent  administration 
of  the  Lord's  supper,  and  of  baptism,  and  other  ministerial 
acts  as  the  occasions  and  the  necessities  of  the  people  may 
require  both  in  health  and  sickness ;  and  that  effectual  pro- 
io  vision  of  law  be  made,  that  such  as  are  insufficient,  negligent, 
or  scandalous,  may  not  be  admitted  to,  or  permitted  in  so 
sacred  a  function  and  employment. 

3.  dThat  none  may  be  admitted  to  the  Lord's  supper,  till 
they  competently  understand  the  principles  of  Christian  reli- 

i5gion,  and  do  personally  and  publickly  own  their  baptismal 
covenant,  by  a  credible  profession  of  faith  and  obedience,  not 
contradicting  the  same  by  a  contrary  profession,  or  by  a 
scandalous  life :  and  that  unto  such  only  confirmation  (if 
continued  in  the  church)  may  be  administered  :  and  that  the 

20  approbation  of  the  pastors  to  whom  the  catechising  and  in- 
structing of  those  under  their  charge  do  appertain,  may  be 
produced  before  any  person  receive  confirmation ;  which  course 
we  humbly  conceive,  will  much  conduce  to  the  quieting  of 
those  sad  disputes  and  divisions  which  have  greatly  troubled 

25  the  church  of  God  amongst  us,  touching  church-members  and 
communicants. 

4.  eThat  an  effectual  course  be  taken  for  the  sanctification 
of  the  Lord's  day,  appropriating  the  same  to  holy  exercises 
both  in  publick  and  private  without  unnecessary  divertise- 

30  ments  ;  it  being  certain  and  by  long  experience  found,  that 
the  observation  thereof  is  a  special  means  of  preserving 

c  This  was  added  because  we  knew  what  had  been  done,  and  was  like  to  be 
done  again.  Baxter. 

«  This  was  added  because  that  the  utter  neglect  of  discipline  by  the  over-hot 
35  prelates  had  caused  all  our  perplexities  and  confusions ;  and  in  this  point  is  the 
chiefest  part  of  our  difference  with  them  indeed,  and  not  about  ceremonies. 
Baxter. 

e  This  was  added  because  abundance  of  ministers  had  been  cast  out  in  the 
prelates  days,  for  not  reading  publickly  a  book  which  allowed  dancing  and  such 
40  sports  on  the  Lord's  day.  Baxter. 


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The  first  address  and  [documents. 


and  promoting  the  power  of  godliness,  and  obviating  pro- 
phaneness. 

Then  for  the  matters  in  difference,  viz.  church-government, 
liturgy,  and  ceremonies,  we  most  humbly  represent  unto  your 
majesty :  5 

1.  First,  for  church-government;  that  although  upon  just 
reasons  we  do  dissent  from  that  ecclesiastical  hierarchy  or 
prelacy  disclaimed  in  the  covenant,  as  it  was  stated  and  ex- 
ercised in  these  kingdoms ;  yet  we  do  not,  nor  ever  did  re- 
nounce the  true  ancient  primitive  episcopacy  or  presidency  as  io 
it  was  ballanced  and  managed  by  a  due  commixtion  of  pres- 
byters therewith,  as  a  fit  means  to  avoid  corruptions,  par- 
tiality, tyranny,  and  other  evils  which  may  be  incident  to  the 
administration  of  one  single  person  :  which  kind  of  attem- 
pered episcopacy  or  presidency,  if  it  shall  by  your  majesty's  15 
grave  wisdom  and  gracious  moderation,  be  in  such  a  manner 
constituted,  as  that  the  forementioned,  and  other  like  evils  may 
be  certainly  prevented,  we  shall  humbly  submit  thereunto. 

And  in  order  to  an  happy  accommodation  in  this  weighty 
business,  we  desire  humbly  to  offer  unto  your  majesty  some  20 
of  the  particulars  which  we  conceive  were  amiss  in  the  episco- 
pal government,  as  it  was  practised  before  the  year  1 640. 

1.  The  great  extent  of  the  bishops  diocess,  which  was 
much  too  large  for  his  own  personal  inspection,  wherein  he 
undertook  a  pastoral  charge  over  the  souls  of  all  those  25 
within  his  bishoprick,  which  must  needs  be  granted  to  be 
too  heavy  a  burthen  for  any  one  man's  shoulders :  the 
pastoral  office  being  a  work  of  personal  ministration  and 
trust,  and  that  of  the  highest  concernment  to  the  souls  of 
the  people,  for  which  they  arc  to  give  an  account  to  Christ.  30 

2.  That  by  reason  of  this  disability  to  discharge  their 
duty  and  trust  personally,  the  bishops  did  depute  the  admini- 
stration of  much  of  their  trust,  even  in  matters  of  spiritual 
cognizance,  to  commissaries,  chancellors,  and  officials,  whereof 
some  were  secular  persons,  and  could  not  administer  that  35 
power  which  originally  appertained  to  the  pastors  of  the 
church. 

3.  That  those  bishops  who  affirm  the  episcopal  office  to 
be  a  distinct  order  by  divine  right  from  that  of  the  presbyter, 


chapter  vii.]  proposals  of  the  ministers. 


281 


did  assume  the  sole  power  of  ordination  and  jurisdiction  to 
themselves. 

4.  That  some  of  the  bishops  exercised  an  arbitrary  power, 
as  by  sending  forth  their  books  of  articles  in  their  visitations, 
5  and  therein  unwarrantably  enquiring  into  several  things,  and 
swearing  the  church-wardens  to  present  accordingly.  So  also 
by  many  innovations  and  ceremonies  imposed  upon  ministers 
and  people  not  required  by  law  f ;  and  by  suspending  ministers 
at  their  pleasure, 
io  For  reforming  of  which  evils,  we  humbly  crave  leave  to 
offer  unto  your  majesty, 

1.  The  late  most  reverend  primate  of  Ireland  his  Reduc- 
tion of  episcopacy  unto  the  form  of  a  synodical  government, 
received  in  the  ancient  church ;  as  a  ground- work  towards 
15  an  accommodation  and  fraternal  agreement  in  this  point  of 
ecclesiastical  government :  which  we  the  rather  do,  not  only 
in  regard  of  his  eminent  piety  and  singular  ability,  as  in  all 
other  parts  of  learning,  so  in  that  especially  of  the  antiquities 
of  the  church,  but  also  because  therein  expedients  are  offered 
20  to  the  healing  of  these  grievances. 

And  in  order  to  the  same  end,  we  further  humbly  desire 
that  the  suffragans  or  chorepiscopi,  mentioned  in  the  primate's 
Reduction,  may  be  chosen  by  the  respective  synods,  and  by 
that  election  be  sufficiently  authorized  to  discharge  their  trust. 
25  That  the  associations  may  not  be  so  large  as  to  make  the 
discipline  impossible,  or  to  take  off  the  ministers  from  the 
rest  of  their  necessary  employments. 

That  no  oaths  or  promises  of  obedience  to  the  bishops,  nor 
any  unnecessary  subscriptions  or  engagements  be  made  neces- 
3<jsary  to  ordination,  institution,  induction,  ministration,  com- 
munion or  immunities  of  ministers;  they  being  responsible 
for  any  transgression  of  the  law. 

And  that  no  bishops  nor  any  ecclesiastical  governors,  may 
at  any  time  exercise  their  government  by  their  own  private 
35  will  or  pleasure ;  but  only  by  such  rules,  canons,  and  consti- 
tutions, as  shall  be  hereafter  by  act  of  parliament  ratified  and 
established :  and  that  sufficient  provision  of  law  be  made  to 


f  This  last  clause  is  wanting  in  the  MS.  copy  preserved  in  the  Tanner  papers. 


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The  first  address  and  [documents. 


secure  both  ministers  and  people  against  the  evils  of  arbitrary 
government  in  the  church. 

2.  CONCERNING  THE  LITURGY. 

1.  We  are  satisfied  in  our  judgments  concerning  the  law- 
fulness of  a  liturgy,  or  form  of  publick  worship ;  provided  5 
that  it  be  for  the  matter  agreeable  unto  the  word  of  God, 
and  fitly  suited  to  the  nature  of  the  several  ordinances,  and 
necessities  of  the  church ;  neither  too  tedious  in  the  whole, 
nor  composed  of  too  short  prayers,  unmeet  repetitions  or 
responsals ;  not  to  be  dissonant  from  the  liturgies  of  other  io 
reformed  churches ;  nor  too  rigorously  imposed ;  nor  the 
minister  so  confined  thereunto,  but  that  he  may  also  make 
use  of  those  gifts  for  prayer  and  exhortation  which  Christ 
hath  given  him  for  the  service  and  edification  of  the  church. 

2.  That  inasmuch  as  the  Book  of  Common  Prayer  hath  in  15 
it  many  things  that  are  justly  offensive  and  need  amendment, 
hath  been  long  discontinued,  and  very  many,  both  ministers 
and  people,  persons  of  pious,  loyal  and  peaceable  minds,  are 
therein  greatly  dissatisfied;  whereupon,  if  it  be  again  im- 
posed, will  inevitably  follow  sad  divisions,  and  widening  of  the  20 
breaches  which  your  majesty  is  now  endeavouring  to  heal ; 
we  do  most  humbly  offer  to  your  majesty's  wisdom,  that  for 
preventing  so  great  evil,  and  for  settling  the  church  in  unity 
and  peace,  some  learned,  godly  and  moderate  divines  of  both 
perswasions,  indifferently  chosen,  may  be  imployed  to  compile  25 
such  a  form  as  is  before  described,  as  much  as  may  be  in 
Scripture  words ;  or  at  least  to  revise  and  effectually  reform 
the  old,  together  with  an  addition  or  insertion  of  some  other 
varying  forms  in  Scripture  phrase,  to  be  used  at  the  minis- 
ter's choice  ;  of  which  variety  and  liberty  there  be  instances  30 
in  the  Book  of  Common  Prayer. 

3.  CONCERNING  CEREMONIES. 

We  humbly  represent  that  we  hold  our  selves  obliged,  in 
every  part  of  divine  worship,  to  do  all  things  decently,  in 
order  and  to  edification,  and  are  willing  therein  to  be  deter- 35 
mined  by  authority  in  such  things  as  being  meerly  circum- 
stantial, are  common  to  humane  actions  and  societies,  and 
are  to  be  ordered  by  the  light  of  nature  and  Christian  pru- 


chapter  vii.]         proposals  of  the  ministers. 


283 


dence,  according  to  the  general  rules  of  the  Word,  which  are 
always  to  be  observed. 

And  as  to  divers  ceremonies  formerly  retained  in  the 
Church  of  England,  we  do  in  all  humility  offer  unto  your 

5  majesty  these  ensuing  considerations  : 

That  the  worship  of  God  is  in  it  self  perfect,  without  having 
such  ceremonies  affixed  thereto  s. 

That  the  Lord  hath  declared  himself  in  the  matters  that 
concern  his  worship  to  be  "  a  jealous  God     and  this  worship 

o  of  his  is  certainly  then  most  pure,  and  most  agreeable  to  the 
simplicity  of  the  gospel,  and  to  his  holy  and  jealous  eyes,  when 
it  hath  least  of  humane  admixtures  in  things  of  themselves 
confessedly  unnecessary  adjoyned  and  appropriated  thereunto ; 
upon  which  account  many  faithful  servants  of  the  Lord,  know- 

5  ing  his  word  to  be  the  perfect  rule  of  faith  and  worship,  by 
which  they  must  judge  of  his  acceptance  of  their  services,  and 
must  be  themselves  judged,  have  been  exceeding  fearful  of 
varying  from  his  will,  and  of  the  danger  of  displeasing  him  by 
additions  or  detractions  in  such  duties  wherein  they  must 

o  daily  expect  the  communications  of  his  grace  and  comfort, 
especially  seeing  that  these  ceremonies  have  been  imposed 
and  urged  upon  such  considerations  as  draw  too  near  to  the 
significancy  and  moral  efficacy  of  sacraments  themselves. 
That  they  have,  together  with  popery,  been  rejected  by 

5  many  of  the  reformed  churches  abroad,  amongst  whom,  not- 
withstanding, we  doubt  not  but  the  Lord  is  worshipped  de- 
cently, orderly,  and  in  the  beauty  of  holiness. 

That  ever  since  the  reformation  they  have  been  matter  of 
contention  and  endless  disputes  in  this  church,  and  have  been 

oa  cause  of  depriving  the  church  of  the  fruit  and  benefit  which 
might  have  been  reaped  from  the  labours  of  many  learned 
and  godly  ministers,  some  of  whom  judging  them  unlawful, 
others  unexpedient,  were  in  conscience  unwilling  to  be  brought 
under  the  power  of  them. 

5  That  they  have  occasioned,  by  the  offence  taken  at  them 
by  many  of  the  people,  heretofore,  great  separations  from  our 

S  To  this  clause  the  Tanner  MS.  adds  the  following  words:  "for  did  they 
contribute  anything  to  that  necessary  decency  which  the  apostle  requires,  we 
might  expect  to  meet  with  them  in  the  apostle's  time ;  there  being  no  reason  to 
D  induce  us  to  the  use  of  them  which  might  not  have  induced  them." 


284 


The  first  address  and  [documents. 


church,  and  so  have  rather  prejudiced  than  promoted  the 
unity  thereof;  and  at  this  time,  by  reason  of  their  long 
disuse,  may  be  more  likely  than  ever  heretofore  to  produce 
the  same  inconveniencies. 

That  they  are  at  best  but  indifferent,  and  in  their  natures 
mutable ;  and  that  it  is,  especially  in  various  exigencies  of 
the  church,  very  needful  and  expedient  that  things  in  them- 
selves mutable  be  sometimes  actually  changed,  lest  they 
should,  by  perpetual  permanency  and  constant  use,  be  judged 
by  the  people  as  necessary  as  the  substantial  of  worship  10 
themselves. 

And  though  we  do  most  heartily  acknowledge  your  ma- 
jesty to  be  castos  utriusque  tabulce,  and  to  be  supream  gover- 
nour  over  all  persons,  and  in  all  things  and  causes,  as  well 
ecclesiastical  as  civil,  in  these  your  majesty's  dominions,  yet  15 
we  humbly  crave  leave  to  beseech  your  majesty  to  consider 
whether,  as  a  Christian  magistrate,  you  be  not  as  well  obliged 
by  that  doctrine  of  the  apostle  touching  things  indifferent,  in 
not  occasioning  an  offence  to  weak  brethren,  as  the  apostle 
himself  (then  one  of  the  highest  officers  in  the  church  of  Christ)  ao 
judged  himself  to  be  obliged  by  ;  and  whether  the  great  work 
wherewith  the  Lord  hath  intrusted  your  majesty  be  not  rather 
to  provide  by  your  sacred  authority  that  the  things  which  are 
necessary,  by  virtue  of  divine  command,  in  his  worship  should 
be  duly  performed,  than  that  things  unnecessary  should  be  as 
made  by  humane  command  necessary  and  penal.    And  how 
greatly  pleasing  it  will  be  to  the  Lord  that  your  majesty's  r 
heart  is  so  tenderly  and  religiously  compassionate  to  such  of 
his  poor  servants  differing  in  some  small  matters,  who  prefer 
the  peace  of  their  consciences  in  Cod's  worship  above  all  their  30 
civil  concernments  whatsoever. 

May  it  therefore  please  your  majesty,  out  of  your  princely 
care  of  healing  our  sad  breaches,  graciously  to  grant,  that 
kneeling  at  the  sacrament  of  the  Lord's  supper,  and  such 
holydays  as  are  but  of  humane  institution,  may  not  be  im-|S 
posed  upon  such  as  do  conscientiously  scruple  the  observa- 
tion of  them :  and  that  the  use  of  the  surplice  and  cross  in 
baptism,  and  bowing  at  the  name  of  Jesus  rather  than  the 
name  of  Christ  or  Emanuel,  or  other  names  whereby  that 
divine  Person,  or  either  of  the  other  divine  Persons,  is  nomi-^o 


.  i.  ipter  vii.]  proposals  of  the  ministers.  28/5 

nated,  may  be  abolished ;  these  things  being,  in  the  judg- 
ment of  the  imposers  themselves,  but  indifferent  and  mutable, 
in  the  judgment  of  others  a  rock  of  offence,  and  in  the  judg- 
ment of  all  not  to  be  valued  with  the  peace  of  the  church. 

5  We  likewise  humbly  represent  unto  your  most  excellent 
majesty,  that  divers  ceremonies  which  we  conceive  have  no 
foundation  in  the  law  of  the  land,  as  erecting  altars,  bowing 
towards  them,  and  such  like,  have  been  not  only  introduced, 
but  in  some  places  imposed ;   whereby  an  arbitrary  power 

owas  usurped,  divers  ministers  of  the  gospel,  though  conform- 
able to  the  established  ceremonies,  troubled,  some  reverend 
and  learned  bishops  offended,  the  protestants  grieved,  and 
the  papists  pleased,  as  hoping  that  those  innovations  might 
make  way  for  greater  changes. 

5  May  it  therefore  please  your  majesty,  by  such  ways  as 
your  royal  wisdom  shall  judge  meet,  effectually  to  prevent  the 
imposing  and  using  of  such  innovations  for  the  future,  that  so, 
according  to  the  pious  intention  of  your  royal  grandfather 
king  James  of  blessed  memory,  the  publick  worship  may  be 

io free,  not  only  from  blame  but  from  suspicion. 

In  obedience  to  your  majesty's  royal  pleasure  gra- 
ciously signified  to  us,  we  have  tendered  to  your  most 
excellent  majesty  what  we  humbly  conceive  may  most 
conduce  to  the  glory  of  God,  to  the  peace  and  reforma- 

ii  tion  of  the  church,  and  to  the  taking  away  not  only  of 

our  differences,  but  the  roots  and  causes  of  them. 
We  humbly  beg  your  majesty's  favourable  acceptance 
of  these  our  loyal  and  conscientious  endeavours  to 
serve h  your  majesty  and  the  church  of  Christ,  and 

jj|  your  gracious  pardon  if  in  any  thing  or  expression  we 

answer  not  your  majesty's  expectation  ;  professing  be- 
fore your  majesty,  and  before  the  Lord,  the  searcher 
of  hearts,  that  we  have  done  nothing  out  of  strife,  vain 
glory,  or  emulation,  but  have  sincerely  offered  what 

U*  we  apprehend  most  seasonable,  as  conducing  to  that 

happy  end  of  unity  and  peace  which  your  majesty  doth 
so  piously  prosecute. 
11  The  words  "  your  majesty  anil"  are  wanting  in  the  Tanner  MS. 


286 


King  Charles'  declaration  [documents. 


We  humbly  lay  our  selves,  and  these  our  addresses,  at 
your  majesty's  feet,  professing  our  unfeigned  resolu- 
tion to  live  and  die  your  majesty's  faithful,  loyal  and 
obedient  subjects  ;  and  humbly  implore  your  gracious 
majesty,  according  unto  your  princely  wisdom  and  5 
fatherly  compassion,  so  to  lay  your  hand  upon  the 
bleeding  rents  and  divisions  that  are  amongst  us,  that 
there  may  be  an  healing  of  them :  so  shall  your  throne 
be  greater  than  the  throne  of  your  fathers;  in  your 
days  the  righteous  shall  flourish,  peace  shall  run  down  10 
like  a  river,  and  the  generations  to  come  shall  call  you 
blessed. 


in. 

His  majesty  s  Declaration  to  all  his  loving  subjects  of  his  kingdom 
of  England  and  dominion  of  Wales  concerning  ecclesiastical 
affairs. 


Chari.es  Rex. 

How  much  the  peace  of  the  state  is  concerned  in  the  peace 
of  the  church,  and  how  difficult  a  thing  it  is  to  preserve  order 
and  government  in  civil,  whilst  there  is  no  order  or  govern- 
ment in  ecclesiastical  affairs,  is  evident  to  the  world ;  and  this 
little  part  of  the  world,  our  own  dominions,  hath  had  so  late 
experience  of  it,  that  we  may  very  well  acquiesce  in  the  con- 
clusion, without  enlarging  ourself  in  discourse  upon  it,  it 
being  a  subject  we  have  had  frequent  occasion  to 
upon,  and  to  lament,  abroad  as  well  as  at  home. 

In  our  letter  to  the  speaker  of  the  house  of  commons  from  a$ 
Breda  we  declared  how  much  we  desired  the  advancement 
and  propagation  of  the  protestant  religion ;  that  "  neither 
the  unkindness  of  those  of  the  same  faith  towards  us,  nor  the 
civilities  and  obligations  from  those  of  a  contrary  profession 
(of  both  which  we  have  had  abundant  evidence)  could  in  the  30 
least  degree  startle  us5  or  make  us  swerve  from  it,  and  that 


chapter  vii.]       concerning  ecclesiastical  affairs.  287 

nothing  can  be  proposed  to  manifest  our  zeal  and  affection 
for  it,  to  which  we  will  not  readily  consent :"  and  we  said 
then,  "that  we  did  hope  in  due  time,  ourself  to  propose 
somewhat  for  the  propagation  of  it,  that  will  satisfy  the  world, 
5  that  wo  have  always  made  it  both  our  care  and  our  study, 
and  have  enough  observed  what  is  most  like  to  bring  disad- 
vantage to  it.11  And  the  truth  is,  we  do  think  ourself  the 
more  competent  to  propose,  and  with  God's  assistance  to 
determine  many  things  now  in  difference,  from  the  time  we 

io  have  spent,  and  the  experience  we  have  had  in  most  of  the 
reformed  churches  abroad,  in  France,  in  the  Low  Countries, 
and  in  Germany,  where  we  have  had  frequent  conferences 
with  the  most  learned  men,  who  have  unanimously  lamented 
the  great  reproach  the  protestant  religion  undergoes  from 

15  the  distempers  and  too  notorious  schisms  in  matters  of 
religion  in  England  :  and  as  the  most  learned  amongst  them 
have  always  with  great  submission  and  reverence  acknow- 
ledged and  magnified  the  established  government  of  the 
Church  of  England,  and  the  great  countenance  and  shelter 

20  the  protestant  religion  received  from  it,  before  these  un- 
happy times ;  so  many  of  them  have  with  great  ingenuity  and 
sorrow  confessed,  that  they  were  too  easily  misled  by  misin- 
formation and  prejudice  into  some  disesteem  of  it,  as  if  it  had 
too  much  complied  with  the  church  of  Rome ;  whereas  they 

25  now  acknowledge  it  to  be  the  best  fence  God  hath  yet  raised 
against  popery  in  the  world ;  and  we  are  persuaded  they  do 
with  great  zeal  wish  it  restored  to  its  old  dignity  and 
veneration. 

When  we  were  in  Holland,  we  were  attended  by  many 
30  grave  and  learned  ministers  from  hence,  who  were  looked 
upon  as  the  most  able  and  principal  assertors  of  the  pres- 
byterian  opinions ;  with  whom  we  had  as  much  conference, 
as  the  multitude  of  affairs  which  were  then  upon  us  would 
permit  us  to  have,  and  to  our  great  satisfaction  and  comfort 
55  found  them  persons  full  of  affection  to  us,  of  zeal  for  the 
peace  of  the  church  and  state,  and  neither  enemies,  as  they  have 
been  given  out  to  be,  to  episcopacy  or  liturgy,  but  modestly 
to  desire  such  alterations  in  either,  as  without  shaking  found- 
ations, might  best  allay  the  present  distempers,  which  the 


288 


King  Charles'  declaration. 


rr>o<"  imf.nts. 


indisposition  of  the  time  and  the  tenderness  of  some  men's 
consciences  had  contracted.  For  the  better  doing  whereof, 
we  did  intend,  upon  our  first  arrival  in  this  kingdom,  to  call 
a  synod  of  divines,  as  the  most  proper  expedient  to  provide  a 
proper  remedy  for  all  those  differences  and  dissatisfactions  5 
which  had  or  should  arise  in  matters  of  religion ;  and  in  the 
mean  time,  we  published  in  our  declaration  from  Breda,  "a 
liberty  to  tender  consciences,  and  that  no  man  should  be 
disquieted  or  called  in  question  for  differences  of  opinion  in 
matter  of  religion,  which  do  not  disturb  the  peace  of  the  10 
kingdom  ;  and  that  we  shall  be  ready  to  consent  to  such  an 
act  of  parliament,  as  upon  mature  deliberation  shall  be 
offered  to  us,  for  the  full  granting  that  indulgence." 

Whilst  we  continued  in  this  temper  of  mind  and  resolution, 
and  have  so  far  complied  with  the  persuasion  of  particular  15 
persons,  and  the  distemper  of  the  time,  as  to  be  contented 
with  the  exercise  of  our  religion  in  our  own  chapel,  according 
to  the  constant  practice  and  laws  established,  without  en- 
joining that  practice,  and  the  observation  of  those  laws  in  the 
churches  of  the  kingdom  ;  in  which  we  have  undergone  the  20 
censure  of  many,  as  if  we  were  without  that  zeal  for  the 
church  which  we  ought  to  have,  and  which  by  God's  grace 
we  shall  always  retain ;  we  have  found  ourself  not  so  candidly 
dealt  with  as  we  have  deserved,  and  that  there  are  unquiet 
and  restless  spirits,  who  without  abating  any  of  their  own  25 
distemper  in  recompense  of  the  moderation  they  find  in  us,  ] 
continue  their  bitterness  against  the  church,  and  endeavour 
to  raise  jealousies  of  us,  and  to  lessen  our  reputation  by  their 
reproaches,  as  if  wc  were  not  true  to  the  professions  we  have 
made :  and  in  order  thereunto,  they  have  very  unseasonably  30 
caused  to  be  printed,  published,  and  dispersed  throughout  the 
kingdom  a  declaration  heretofore  printed  in  our  name  during 
the  time  of  our  being  in  Scotland,  of  which  we  shall  say  no 
more  than  that  the  circumstances,  by  which  we  were  enforced 
to  sign  that  declaration,  are  enough  known  to  the  world ;  35 
and  that  the  worthiest  and  greatest  part  of  that  nation  did 
even  then  detest  and  abhor  the  ill  usage  of  us  in  that  parti- 
cular, when  the  same  tyranny  was  exercised  there  by  the 
power  of  a  few  ill  men,  which  at  that  time  had  spread  itself 


chapter  vn.]      concerning  ecclesiastical  affairs.  289 

over  this  kingdom ;  and  therefore  we  had  no  reason  to  expect 
that  we  should  at  this  season,  when  wo  are  doing  all  we  can 
to  wipe  out  the  memory  of  all  that  hath  heen  done  amiss  by 
other  men,  and,  we  thank  God,  have  wiped  it  out  of  our  own 
5  remembrance,  have  been  ourself  assaulted  with  those  re- 
proaches, which  we  will  likewise  forget. 

Since  the  printing  this  declaration,  several  seditious  pamph- 
lets and  queries  have  been  published  and  scattered  abroad  to 
infuse  dislike  and  jealousies  into  the  hearts  of  the  people,  and 

io  of  the  army ;  and  some  who  ought  rather  to  have  repented 
the  former  mischief  they  have  wrought,  than  to  have  en- 
deavoured to  improve  it,  have  had  the  hardiness  to  publish, 
that  the  doctrine  of  the  church,  against  which  no  man,  with 
whom  we  have  conferred,  hath  excepted,  ought  to  be  re- 

15  formed  as  well  as  the  discipline. 

This  over  passionate  and  turbulent  way  of  proceeding,  and 
the  impatience  we  find  in  many  for  some  speedy  determina- 
tion in  these  matters,  whereby  the  minds  of  men  may  be 
composed,  and  the  peace  of  the  chux-ch  established,  hath 

20  prevailed  with  us  to  invert  the  method  we  had  proposed  to 
ourself,  and  even  in  order  to  the  better  calling  and  composing 
of  a  synod  (which  the  present  jealousies  will  hardly  agree 
upon)  by  the  assistance  of  God's  blessed  Spirit  which  we 
daily  invoke  and  supplicate,  to  give  some  determination  our- 

25  self  to  the  matters  in  difference,  until  such  a  synod  may  be 
called  as  may  without  passion  or  prejudice  give  us  such 
further  assistance  towards  a  perfect  union  of  affections,  as 
well  as  submission  to  authority,  as  is  necessary :  and  we  are 
the  rather  induced  to  take  this  upon  us,  by  finding  upon  the 

30  full  conference  we  have  had,  with  the  learned  men  of  several 
persuasions,  that  the  mischiefs,  under  which  both  the  church 
and  state  do  at  present  suffer,  do  not  result  from  any  formed 
doctrine  or  conclusion  which  either  party  maintains  or  avows, 
but  from  the  passion  and  appetite  and  interest  of  particular 

35  persons,  who  contract  greater  prejudice  to  each  other  from 
those  affections,  than  would  naturally  rise  from  their  opinions  ; 
and  those  distempers  must  be  in  some  degree  allayed,  before 
the  meeting  in  a  synod  can  be  attended  with  better  success 
than  their  meeting  in  other  places,  and  their  discourses  in 
u 


290 


King  Charles  declaration  [documents. 


pulpits  have  hitherto  been  ;  and  till  all  thoughts  of  victory 
are  laid  aside,  the  humble  and  necessary  thoughts  for  the 
vindication  of  truth  cannot  be  enough  entertained. 

We  must  for  the  honour  of  all  those  of  either  persuasion, 
with  whom  we  have  conferred,  declare,  that  the  professions  5 
and  desires  of  all  for  the  advancement  of  piety  and  true 
godliness  are  the  same;  their  professions  of  zeal  for  the 
peace  of  the  church  the  same  ;  of  affection  and  duty  to  us 
the  same  :  they  all  approve  episcopacy  ;  they  all  approve  a 
set  form  of  liturgy ;  and  they  all  disprove  and  dislike  the  10 
sin  of  sacrilege,  and  the  alienation  of  the  revenue  of  the 
church ;  and  if  upon  these  excellent  foundations,  in  submis- 
sion to  which  there  is  such  a  harmony  of  affections,  any 
superstructures  should  be  raised,  to  the  shaking  those  found- 
ations, and  to  the  contracting  and  lessening  the  blessed  gift  15 
of  charity,  which  is  a  vital  part  of  Christian  religion,  we  shall 
think  ourself  very  unfortunate,  and  even  suspect  that  we  are 
defective  in  that  administration  of  government  with  which 
God  hath  intrusted  us. 

We  need  not  profess  the  high  affection  and  esteem  we  20 
have  for  the  Church  of  England  as  it  is  established  by  law, 
the  reverence  to  which  hath  supported  us  with  God's  blessing 
against  many  temptations ;  nor  do  we  think  that  reverence  in 
the  least  degree  diminished  by  our  condescensions,  not  pe- 
remptorily to  insist  on  some  particulars  of  ceremony,  which  25 
however  introduced  by  the  piety  and  devotion  and  order  of 
former  times,  may  not  be  so  agreeable  to  the  present,  but 
may  even  lessen  that  piety  and  devotion,  for  the  improvement 
whereof  they  might  happily  be  first  introduced,  and  conse- 
quently may  well  be  dispensed  with;   and  we  hope  this 30 
charitable  compliance  of  ours  will  dispose  the  minds  of  all 
men  to  a  cheerful  submission  to  that  authority,  the  preser- 
vation whereof  is  so  necessary  for  the  unity  and  peace  of  the 
church ;  and  that  they  will  acknowledge  the  support  of  the 
episcopal  authority  to  be  the  best  support  of  religion,  by  35 
being  the  best  means  to  contain  the  minds  of  men  within  the 
rules  of  government :  and  they  who  would  restrain  the  exer- 
cise of  that  holy  function  within  the  rules  which  were  ob- 
served in  the  primitive  times,  must  remember  and  consider 


chapter  vii.]       concerning  ecclesiastical  affairs. 


291 


that  the  ecclesiastical  power  being  in  those  blessed  times 
always  subordinate  and  subject  to  the  civil,  it  was  likewise 
proportioned  to  such  an  extent  of  jurisdiction,  as  was  most 
agreeable  to  that ;  and  as  the  sanctity  and  simplicity  and 
5 resignation  of  that  age  did  then  refer  many  things  to  the 
bishops,  which  the  policy  of  succeeding  ages  would  not  admit, 
at  least  did  otherwise  provide  for,  so  it  can  be  no  reproach  to 
primitive  episcopacy,  if  where  there  have  been  great  altera- 
tions in  the  civil  government,  from  what  was  then,  there  have 

iobeen  likewise  some  difference  and  alteration  in  the  ecclesias- 
tical, the  essence  and  foundation  being  still  preserved.  And 
upon  this  ground,  without  taking  upon  us  to  censure  the 
government  of  the  church  in  other  countries,  where  the 
government  of  the  state  is  different  from  what  it  is  here,  or 

15  enlarging  ourself  upon  the  reasons  why.  whilst  there  was  an 
imagination  of  erecting  a  democratical  government  here  in 
the  state,  they  should  be  willing  to  continue  an  aristocratical 
government  in  the  church,  it  shall  suffice  to  say,  that  since 
by  the  wonderful  blessing  of  God  the  hearts  of  this  whole 

20  nation  are  returned  to  an  obedience  to  monarchic  govern- 
ment in  the  state,  it  must  be  very  reasonable  to  support  that 
government  in  the  church,  which  is  established  by  law,  and 
with  which  the  monarchy  hath  flourished  through  so  many 
ages,  and  which  is  in  truth  as  ancient  in  this  island  as  the 

25  Christian  monarchy  thereof,  and  which  hath  always  in  some 
respects  or  degrees  been  enlarged  or  restrained,  as  hath  been 
thought  most  conducing  to  the  peace  and  happiness  of  the 
kingdom ;  and  therefore  we  have  not  the  least  doubt,  but 
that  the  present  bishops  will  think  the  present  concessions 

30  now  made  by  us  to  allay  the  present  distempers,  very  just 
and  reasonable,  and  will  very  cheerfully  conform  themselves 
thereunto. 

I.  We  do  in  the  first  place  declare  our  purpose  and  reso- 
lution is  and  shall  be  to  promote  the  power  of  godliness,  to 
35  encourage  the  exercises  of  religion  both  public  and  private, 
and  to  take  care  that  the  Lord's  day  be  applied  to  holy 
exercise*,  without  unnecessary  divertisements ;  and  that  in- 
sufficient, negligent,  and  scandalous  ministers  be  not  per- 
mitted in  the  church :  and  that  as  the  present  bishops  are 
1-  2 


292 


King  Charles'  declaration  [documents. 


known  to  be  men  of  great  and  exemplary  piety  in  their  lives, 
which  they  have  manifested  in  their  notorious  and  unex- 
ampled sufferings  during  these  late  distempers,  and  of  great 
and  known  sufficiency  of  learning,  so  we  shall  take  special 
care,  by  the  assistance  of  God,  to  prefer  no  men  to  that  office  5 
and  charge,  but  men  of  learning,  virtue,  and  piety,  who  may 
be  themselves  the  best  examples  to  those  who  are  to  be 
governed  by  them ;  and  we  shall  expect  and  provide  the  best 
we  can,  that  the  bishops  be  frequent  preachers,  and  that  they 
do  very  often  preach  themselves  in  some  church  of  their  dio-  10 
cese,  except  they  be  hindered  by  sickness,  or  other  bodily  in- 
firmities, or  some  other  justifiable  occasion,  which  shall  not  be 
thought  justifiable  if  it  be  frequent. 

II.  Because  the  dioceses,  especially  some  of  them,  are 
thought  to  be  of  too  large  extent,  we  will  appoint  such  a  15 
number  of  suffragan  bishops  in  every  diocese,  as  shall  be 
sufficient  for  the  due  performance  of  their  work. 

III.  No  bishop  shall  ordain,  or  exercise  any  part  of  juris- 
diction which  appertains  to  the  censures  of  the  church, 
without  the  advice  and  assistance  of  the  presbyters ;  and  no  20 
chancellors,  commissaries,  or  officials,  as  such,  shall  exercise 
any  act  of  spiritual  jurisdiction  in  these  cases,  viz.  excommu- 
nication, absolution,  or  wherein  any  of  the  ministry  are  con- 
cerned, with  reference  to  their  pastoral  charge.  However 
our  intent  and  meaning  is  to  uphold  and  maintain  the  profes-  25 
sion  of  the  civil  law  so  far  and  in  such  matters,  as  it  hath 
been  of  use  and  practice  within  our  kingdoms  and  dominions ; 
albeit  as  to  excommunication,  our  will  and  pleasure  is,  that 
no  chancellor,  commissary,  or  official  shall  decree  any  sen- 
tence of  excommunication,  or  absolution,  or  be  judges  in  30 
those  things  wherein  any  of  the  ministry  are  concerned,  as  is 
aforesaid.    Nor  shall  the  archdeacon  exercise  any  jurisdiction 
without  the  advice  and  assistance  of  six  ministers  of  his  arch- 
deaconry, whereof  three  to  be  nominated  by  the  bishop,  and 
three  by  the  election  of  the  major  part  of  the  presbyters  35 
within  the  archdeaconry. 

IV.  To  the  end  that  the  deans  and  chapters  may  be  the 
better  fitted  to  afford  counsel  and  assistance  to  the  bishops, 
both  in  ordination  and  the  other  offices  mentioned  before,  we 


chapter  vii.]      concerning  ecclesiastical  affairs. 


293 


will  take  care  that  those  preferments  be  given  to  the  most 
learned  and  pious  presbyters  of  the  diocese ;  and  moreover, 
that  an  equal  number  (to  those  of  the  chapter)  of  the  most 
learned,  pious,  and  discreet  presbyters  of  the  same  diocese, 
5  annually  chosen  by  the  major  vote  of  all  the  presbyters  of 
that  diocese  present  at  such  elections,  shall  be  always  ad- 
vising and  assisting,  together  with  those  of  the  chapter,  in  all 
ordinations,  and  in  every  part  of  jurisdiction,  which  apper- 
tains to  the  censures  of  the  church,  and  at  all  other  solemn 

io  and  important  actions  in  the  exercise  of  the  ecclesiastical 
jurisdiction,  wherein  any  of  the  ministry  are  concerned  :  pro- 
vided that  at  all  such  meetings  the  number  of  the  ministers 
so  elected,  and  those  present  of  the  chapter  shall  be  equal, 
and  not  exceed  one  the  other,  and  that  to  make  the  numbers 

15  equal,  the  juniors  of  the  exceeding  number  be  withdrawn, 
that  the  most  ancient  may  take  place  ;  nor  shall  any  suffragan 
bishop  ordain,  or  exercise  the  forementioned  offices  and  acts 
of  spiritual  jurisdiction,  but  with  the  advice  and  assistance  of 
a  sufficient  number  of  the  most  judicious  and  pious  presbyters 

20  annually  chosen  as  aforesaid  within  his  precincts :  and  our 
will  is  that  the  great  work  of  ordination  be  constantly  and 
solemnly  performed  by  the  bishop  and  his  aforesaid  pres- 
bytery, at  the  four  set  times  and  seasons  appointed  by  the 
church  for  that  purpose. 

25  V.  We  will  take  care  that  confirmation  be  rightly  and 
solemnly  performed,  by  the  information  and  with  the  consent 
of  the  minister  of  the  place;  who  shall  admit  none  to  the 
Lord's  supper,  till  they  have  made  a  credible  profession  of 
their  faith,  and  promised  obedience  to  the  will  of  God, 

30  according  as  is  expressed  in  the  considerations  of  the  rubric 
before  the  Catechism ;  and  that  all  possible  diligence  be  used 
for  the  instruction  and  reformation  of  scandalous  offenders, 
whom  the  minister  shall  not  suffer  to  partake  of  the  Lord's 
table,  until  they  have  openly  declared  themselves  to  have 

35  truly  repented  and  amended  their  former  naughty  lives,  as  is 
partly  expressed  in  the  rubric,  and  more  fully  in  the  canons ; 
provided  there  be  place  for  due  appeals  to  superior  powers. 
But  besides  the  suffragans  and  their  presbytery,  every  rural 
dean  (those  deans,  as  heretofore,  to  be  nominated  by  the 


294 


King  Charles'  declaration  [documents. 


bishop  of  the  diocese)  together  with  three  or  four  ministers 
of  that  deanery,  chosen  by  the  major  part  of  all  the  ministers 
within  the  same,  shall  meet  once  in  every  month,  to  receive 
such  complaints  as  shall  be  presented  to  them  by  the  minis- 
ters or  churchwardens  of  the  respective  parishes ;  and  also  to  5 
compose  all  such  differences  betwixt  party  and  party  as  shall 
be  referred  unto  them  by  way  of  arbitration,  and  to  convince 
offenders,  and  reform  all  such  things  as  they  find  amiss,  by 
their  pastoral  reproofs  and  admonitions,  if  they  may  be  so 
reformed ;  and  such  matters  as  they  cannot  by  this  pastoral  10 
and  persuasive  way  compose  and  reform,  are  by  them  to  be 
prepared  for,  and  presented  to  the  bishop  ;  at  which  meeting 
any  other  ministers  of  that  deanery  may,  if  they  please,  be 
present  and  assist.  Moreover,  the  rui'al  dean  and  his  assist- 
ants are  in  their  respective  divisions  to  see,  that  the  children  15 
and  younger  sort  be  carefully  instructed  by  the  respective 
ministers  of  every  parish,  in  the  grounds  of  Christian  religion, 
and  be  able  to  give  a  good  account  of  their  faith  and  know- 
ledge, and  also  of  their  Christian  conversation  conformable 
thereunto,  before  they  be  confirmed  by  the  bishop,  or  ad-  20 
mitted  to  the  sacrament  of  the  Lord's  supper. 

VI.  No  bishop  shall  exercise  any  arbitrary  power,  or  do  or 
impose  any  thing  upon  the  clergy  or  the  people,  but  what  is 
according  to  the  known  law  of  the  land. 

VII.  We  are  very  glad  to  find,  that  all  with  whom  we 
have  conferred,  do  in  their  judgments  approve  a  liturgy,  or  25 
set  form  of  public  worship  to  be  lawful ;  which  in  our  judg- 
ment for  the  preservation  of  unity  and  uniformity  we  conceive 
to  be  very  necessary  :  and  though  we  do  esteem  the  liturgy 
of  the  Church  of  England,  contained  in  the  Book  of  Common 
Prayer,  and  by  law  established,  to  be  the  best  we  have  seen ;  30 
and  we  believe  that  we  have  seen  all  that  are  extant  and  used 
in  this  part  of  the  world,  and  well  know  what  reverence  most 
of  the  reformed  churches,  or  at  least  the  most  learned  men  in 
those  churches  have  for  it ;  yet  since  we  find  some  exceptions  , 
made  against  several  things  therein,  we  will  appoint  an  equal  35 
number  of  learned  divines  of  both  persuasions,  to  review  the 
same,  and  to  make  such  alterations  as  shall  be  thought  most 
necessary,  and  some  additional  forms  (in  the  Scripture  phrase 


i  ii  lpteb  vii.]       concerning  ecclesiastical  affairs. 


295 


as  near  as  may  be)  suited  unto  the  nature  of  the  several  parts 
of  worship,  and  that  it  be  left  to  the  minister's  choice  to  use 
one  or  other  at  his  discretion.  In  the  mean  time,  and  till 
this  be  done,  although  we  do  heartily  wish  and  desire,  that 
5  the  ministers  in  their  several  churches,  because  they  dislike 
some  clauses  and  expressions,  would  not  totally  lay  aside  the 
use  of  the  Book  of  Common  Prayer,  but  read  those  parts, 
against  which  there  can  be  no  exception  ;  which  would  be  the 
best  instance  of  declining  those  marks  of  distinction,  which 

10 we  so  much  labour  and  desire  to  remove;  yet  in  compassion 
to  divers  of  our  good  subjects,  who  scruple  the  use  of  it  as 
now  it  is,  our  will  and  pleasure  is,  that  none  be  punished  or 
troubled  for  not  using  it,  until  it  be  reviewed,  and  effectually 
reformed,  as  aforesaid. 

15  VIII.  Lastly,  concerning  ceremonies,  which  have  adminis- 
tered so  much  matter  of  difference  and  contention,  and  which 
have  been  introduced  by  the  wisdom  and  authority  of  the 
church,  for  edification  and  the  improvement  of  piety,  we  shall 
say  no  more,  but  that  we  have  the  more  esteem  of  all,  and 

20  reverence  for  many  of  them,  by  having  been  present  in  many 
of  those  churches,  where  they  are  most  abolished,  or  discoun- 
tenanced ;  and  it  cannot  be  doubted,  but  that  as  the  universal 
church  cannot  introduce  one  ceremony  in  the  worship  of 
God,  that  is  contrary  to  God's  word  expressed  in  the  Scrip- 

2Sture,  so  every  national  church,  with  the  approbation  and 
consent  of  the  sovereign  power,  may,  and  hath  always  intro- 
duced such  particular  ceremonies,  as  in  that  conjuncture  of 
time  are  thought  most  proper  for  edification  and  the  neces- 
sary improvement  of  piety  and  devotion  in  the  people,  though 

30  the  necessary  practice  thereof  cannot  be  deduced  from  Scrip- 
ture ;  and  that  which  before  was,  and  in  itself  is  indifferent, 
ceases  to  be  indifferent,  after  it  is  once  established  by  law  : 
and  therefore  our  present  consideration  and  work  is  to 
gratify  the  private  consciences  of  those,  who  are  grieved  with 

35  the  use  of  some  ceremonies,  by  indulging  to  and  dispensing 
with  their  omitting  those  ceremonies,  not  utterly  to  abolish 
any  which  are  established  by  law,  (if  any  are  practised  con- 
trary to  law,  the  same  shall  cease,)  which  would  be  unjust, 
and  of  ill  example  ;  and  to  impose  upon  the  conscience  of 


296 


King  Charles'  declaration 


[documents. 


some,  for  the  satisfaction  of  the  conscience  of  others,  which  is 
otherwise  provided  for.  As  it  could  not  be  reasonable  that 
men  should  expect,  that  we  should  ourself  decline,  or  enjoin 
others  to  do  so,  to  receive  the  blessed  sacrament  upon  ours 
knees,  which  in  our  conscience  is  the  most  humble,  most 
devout,  and  most  agreeable  posture  for  that  holy  duty, 
because  some  other  men,  upon  reasons  best,  if  not  only, 
known  to  themselves,  choose  rather  to  do  it  sitting  or  stand- 
ing; we  shall  leave  all  decisions  and  determinations  of  that  10 
kind,  if  they  shall  be  thought  necessary  for  a  perfect  and 
entire  unity  and  uniformity  throughout  the  nation,  to  the 
advice  of  a  national  synod,  which  shall  be  duly  called  after  a 
little  time,  and  a  mutual  conversation  between  persons  of 
different  persuasions  hath  mollified  those  distempers,  abated  '5 
those  sharpnesses,  and  extinguished  those  jealousies,  which 
make  men  unfit  for  those  consultations;  and  upon  such 
advice,  we  shall  use  our  best  endeavour,  that  such  laws  may 
be  established,  as  may  best  provide  for  the  peace  of  the 
church  and  state.  Provided  that  none  shall  be  denied  the  20 
sacrament  of  the  Lord's  supper,  though  they  do  not  use  the 
gesture  of  kneeling  in  the  act  of  receiving. 

In  the  mean  time,  out  of  compassion  and  compliance  to- 
wards those  who  would  forbear  the  cross  in  baptism,  we  are 
content  that  no  man  shall  be  compelled  to  use  the  same,  or  25 
suffer  for  not  doing  it ;  but  if  any  parent  desire  to  have  his 
child  christened  according  to  the  form  used,  and  the  minister 
will  not  use  the  sign,  it  shall  be  lawful  for  that  parent  to 
procure  another  minister  to  do  it ;  and  if  the  proper  minister 
shall  refuse  to  omit  that  ceremony  of  the  cross,  it  shall  be  30 
lawful  for  the  parent,  who  would  not  have  his  child  so  bap- 
tized, to  procure  another  minister  to  do  it,  who  will  do  it 
according  to  his  desire. 

No  man  shall  be  compelled  to  bow  at  the  name  of  Jesus, 
or  suffer  in  any  degree  for  not  doing  it,  without  reproaching  35 
those  who  out  of  their  devotion  continue  that  ancient  cere- 
mony of  the  church. 

For  the  use  of  the  surplice,  we  are  contented  that  all  men 
be  left  to  their  liberty  to  do  as  they  shall  think  fit,  without 
suffering  in  the  least  degree  for  wearing  or  not  wearing  it ; 


chapter  vh.]      concerning  ecclesiastical  affairs. 


297 


provided  that  this  liberty  do  not  extend  to  our  own  chapel, 
cathedral  or  collegiate  churches,  or  to  any  college  in  either 
of  our  universities,  but  that  the  several  statutes  and  customs 
for  the  use  thereof  in  the  said  places  be  there  observed  as 
5  formerly. 

And  because  some  men,  otherwise  pious  and  learned,  say 
they  cannot  conform  unto  the  subscription  required  by  the 
canon,  nor  take  the  oath  of  canonical  obedience  ;  we  are 
content,  and  it  is  our  will  and  pleasure  (so  they  take  the 

10  oaths  of  allegiance  and  supremacy)  that  they  shall  receive 
ordination,  institution,  and  induction,  and  shall  be  permitted 
to  exercise  their  function,  and  to  enjoy  the  profits  of  their 
livings,  without  the  said  subscription  or  oath  of  canonical 
obedience ;  and  moreover,  that  no  persons  in  the  universities 

15  shall  for  the  want  of  such  subscription  be  hindered  in  the 
taking  of  their  degrees.  Lastly,  that  none  be  judged  to 
forfeit  his  presentation  or  benefice,  or  be  deprived  of  it,  upon 

•  the  statute  of  the  thirteenth  of  queen  Elizabeth,  chapter  the 
twelfth,  so  he  read  and  declare  his  assent  to  all  the  articles 

20  of  religion,  which  only  concern  the  confession  of  the  true 
Christian  faith,  and  the  doctrine  of  the  sacraments  comprised 
in  the  Book  of  Articles  in  the  said  statute  mentioned.  In  a 
word,  we  do  again  renew  what  we  have  formerly  said  in  our 
declaration  from  Breda,  for  the  liberty  of  tender  consciences, 

25  that  no  man  shall  be  disquieted  or  called  in  question  for  dif- 
ferences of  opinion  in  matters  of  religion,  which  do  not  dis- 
turb the  peace  of  the  kingdom  :  and  if  any  have  been  dis- 
turbed in  that  kind  since  our  arrival  here,  it  hath  not  pro- 
ceeded from  any  direction  of  ours. 

3°  To  conclude,  and  in  this  place  to  explain  what  we  men- 
tioned before,  and  said  in  our  letter  to  the  house  of  commons 
from  Breda,  that  "  we  hoped  in  due  time,  ourself  to  propose 
somewhat  for  the  propagation  of  the  protestant  religion,  that 
will  satisfy  the  world,  that  we  have  always  made  it  both  our 

35  care  and  our  study,  and  have  enough  observed  what  is  most 
like  to  bring  disadvantage  to  it we  do  conjure  all  our  loving 
subjects  to  acquiesce  in  and  submit  to  this  our  declaration 
cow  erning  those  differences,  which  have  so  much  disquieted 
the  nation  at  home,  and  given  such  offence  to  the  protestant 


298 


King  Charles'  declaration 


[documents. 


churches  abroad,  and  brought  such  reproach  upon  the  pro- 
testant  religion  in  general,  from  the  enemies  thereof;  as  if 
upon  obscure  notions  of  faith  and  fancy,  it  did  admit  the 
practice  of  Christian  duties  and  obedience  to  be  discounte- 
nanced and  suspended,  and  introduce  a  license  in  opinions  5 
and  manners,  to  the  prejudice  of  the  Christian  faith.  And 
let  us  all  endeavour,  and  emulate  each  other  in  those  endea- 
vours, to  countenance  and  advance  the  protestant  religion 
abroad,  which  will  be  best  done  by  supporting  the  dignity 
and  reverence  due  to  the  best  reformed  protestant  church  at  10 
home ;  and  which  being  once  freed  from  the  calumnies  and 
reproaches  it  hath  undergone  from  these  late  ill  times,  w  ill  be 
the  best  shelter  for  those  abroad,  which  w  ill  by  that  counte- 
nance both  be  the  better  protected  against  their  enemies,  and 
be  the  more  easily  induced  to  compose  the  differences  amongst  15 
themselves,  which  give  their  enemies  more  advantage  against 
them  :  and  we  hope  and  expect  that  all  men  w  ill  hencefor- 
ward forbear  to  vent  any  such  doctrine  in  the  pulpit,  or  to 
endeavour  to  work  in  such  manner  upon  the  affections  of  the 
people,  as  may  dispose  them  to  an  ill  opinion  of  us  and  the  20 
government,  and  to  disturb  the  peace  of  the  kingdom ;  w  Inch 
if  all  men  will  in  their  several  vocations  endeavour  to  pre- 
serve with  the  same  affection  and  zeal  w  e  ourself  will  do,  all 
our  good  subjects  will  by  God's  blessing  upon  us  enjoy  as 
great  a  measure  of  felicity  as  this  nation  hath  ever  done,  and  25 
which  we  shall  constantly  labour  to  procure  for  them,  as  the 
greatest  blessing  God  can  bestow  upon  us  in  this  world 
Given  at  our  court  at  Whitehall  this  twenty-fifth  day  of 
October,  mdclx. 


IV. 

The  king's  warrant  for  the  conference  at  the  Satoy. 

Charles  the  Second,  by  the  grace  of  God,  king  of  Eng- 
land, Scotland,  France  and  Ireland,  defender  of  the  faith, 
&c.    To  our  trusty  and  well-beloved  the   most  reverend 


CHAPTER  VII.] 


Conference  at  the  Savoy. 


299 


father  in  God  accepted  archbishop  of  York,  the  right  reverend 
fathers  in  God  Gilbert  bishop  of  London,  John  bishop  of 
Durham,  John  bishop  of  Rochester,  Henry  bishop  of  Chi- 
chester, Humphrey  bishop  of  Sarum,  George  bishop  of  Wor- 

Scester,  Robert  bishop  of  Lincoln,  Benjamin  bishop  of  Peter- 
burgh,  Bryan  bishop  of  Chester,  Richard  bishop  of  Carlisle, 
John  bishop  of  Exeter,  Edward  bishop  of  Norwich,  and  to 
our  trusty  and  well-beloved  the  reverend  Anthony  Tuckney 
Dr.  in  divinity,  John  Conant  Dr.  in  divinity,  William  Spur- 

10  stow  Dr.  in  divinity,  John  Wallis  Dr.  in  divinity,  Thomas 
Manton  Dr.  in  divinity,  Edmund  Calamy  batchelor  in  di- 
vinity, Richard  Baxter  clerk,  Arthur  Jackson  clerk,  Thomas 
Case,  Samuel  Clark,  Matthew  Newcomen  clerks,  and  to  our 
trusty  and  well-beloved  Dr.  Earles  dean  of  Westminster, 

15  Peter  Heylin  Dr.  in  divinity,  John  Hacket  Dr.  in  divinity, 
John  Barvvick  Dr.  in  divinity,  Peter  Gunning  Dr.  in  divinity, 
John  Pearson  Dr.  in  divinity,  Thomas  Pierce  Dr.  in  divinity, 
Anthony  Sparrow  Dr.  in  divinity,  Herbert  Thorndike  bat- 
chelor in  divinity,  Thomas  Horton  Dr.  in  divinity,  Thomas 

zoJacomb  Dr.  in  divinity,  William  Bates,  John  Rawlinson 
clerks,  William  Cooper  clerk,  Dr.  John  Lightfoot,  Dr.  John 
Collins,  Dr.  Benjamin  Woodbridge,  and  William  Drake  clerk, 
greeting.  Whereas  by  our  Declaration  of  the  five  and  twen- 
tieth of  October  last  concerning  ecclesiastical  affairs,  we  did 

25  amongst  other  things  express  an  esteem  of  the  liturgy  of  the 
Church  of  England,  contained  in  the  Book  of  Common  Prayer, 
and  yet  since  we  find  some  exceptions  made  against  several 
things  therein,  we  did  by  our  said  Declaration  declare  we 
would  appoint  an  equal  number  of  learned  divines  of  both 

30  perswasions,  to  review  the  same,  and  to  make  such  altera- 
tions therein  as  shall  be  thought  most  necessary,  and  some 
additional  forms  in  the  Scripture  phrase,  as  near  as  might 
be,  suited  to  the  nature  of  the  several  parts  of  worship ;  we 
therefore  in  accomplishment  of  our  said  will  and  intent,  and 

35  of  our  continued  and  constant  care  and  study  for  the  peace 
and  unity  of  the  churches  within  our  dominions,  and  for  the 
removal  of  all  exceptions  and  differences,  and  the  occasions 
of  such  differences  and  exceptions  from  amongst  our  good 
subjects  for  or  concerning  the  said  Book  of  Common  Prayer, 


300 


The  Icing's  icarrant  for 


[documents. 


or  any  thing  therein  contained,  do  by  these  our  letters  pa- 
tents require,  authorize,  constitute  and  appoint  you  the  said 
accepted  archbishop  of  York,  Gilbert  bishop  of  London,  John 
bishop  of  Durham,  John  bishop  of  Rochester,  Henry  bishop 
of  Chichester,  Humphrey  bishop  of  Sarum,  George  bishop  of  5 
Worcester,  Robert  bishop  of  Lincoln,  Benjamin  bishop  of 
Peterburgh,  Bryan  bishop  of  Chester,  Richard  bishop  of  Car- 
lisle, John  bishop  of  Exeter,  Edward  bishop  of  Norwich,  An- 
thony Tuckney,  John  Conant,  William  Spurstow,  John  Wal- 
lis,  Thomas  Manton,  Edmund  Calamy,  Richard  Baxter,  Ar- 10 
thur  Jackson,  Thomas  Case,  Samuel  Clark  and  Matthew 
Newcomen,  to  advise  upon  and  review  the  said  Book  of  Com- 
mon Prayer,  comparing  the  same  with  the  most  ancient  litur- 
gies which  have  been  used  in  the  church,  in  the  primitive  and 
purest  times  :  and  to  that  end  to  assemble  and  meet  together,  15 
from  time  to  time,  and  at  such  times,  within  the  space  of  four 
kalender  months  now  next  ensuing,  in  the  masters  lodgings 
in  the  Savoy  in  the  Strand  in  the  county  of  Middlesex,  or  in 
such  other  place  or  places  as  to  you  shall  be  thought  fit  and 
convenient,  to  take  into  your  serious  and  grave  considera-  20 
tions,  the  several  directions,  rules  and  forms  of  prayer,  and 
things  in  the  said  Book  of  Common  Prayer  contained,  and  to 
advise  and  consult  upon  and  about  the  same,  and  the  several 
objections  and  exceptions  which  shall  now  be  raised  against 
the  same.  And  if  occasion  be,  to  make  such  reasonable  and  25 
necessary  alterations,  corrections  and  amendments  therein,  as 
by  and  between  you  the  said  archbishop,  bishops,  doctors, 
and  persons  hereby  required  and  authorized  to  meet  and  ad- 
vise as  aforesaid,  shall  be  agreed  upon  to  be  needful  or  expe- 
dient for  the  giving  satisfaction  unto  tender  consciences,  and  30 
the  restoring  and  continuance  of  peace  and  unity,  in  the 
churches  under  our  protection  and  government ;  but  avoiding, 
as  much  as  may  be,  all  unnecessary  *  alterations  of  the  forms 
and  liturgy  wherewith  the  people  are  already  acquainted, 
and  have  so  long  received  in  the  Church  of  England.  And3S 
our  will  and  pleasure  is,  that  when  you  the  said  archbishop. 

'  In  some  copies  (as  in  Kennet's  Register,  Wilkins'  Cone,  &c.)this  is  "abbre- 
viations." In  Baxter's  Life,  written  by  himself,  it  is  "  alterations."  Nicholls 
notices  both  readings. 


chapter  vii.]        the  conference  at  the  Savoy. 


301 


bishops,  doctors  and  persons  authorized  and  appointed  by 
these  our  letters  patents,  to  meet,  advise  and  consult  upon 
and  about  the  premises,  as  aforesaid,  shall  have  drawn  your 
consultations  to  any  resolution  and  determination,  which  you 
5  shall  agree  upon  as  needful  or  expedient  to  be  done  for  the 
altering,  diminishing  or  enlarging  the  said  Book  of  Common 
Prayer,  or  any  part  thereof,  that  then  you  forthwith  certifie 
and  present  unto  us  in  writing,  under  your  several  hands, 
the  matters  and  things  whereupon  you  shall  so  determine, 

io  for  our  approbation ;  and  to  the  end  the  same,  or  so 
much  thereof  as  shall  be  approved  by  us,  may  be  established. 
And  forasmuch  as  the  said  archbishop  and  bishops,  having 
several  great  charges  to  attend,  which  we  would  not  dispense 
with,  or  that  the  same  should  be  neglected  upon  any  great 

15  occasion  whatsoever,  and  some  of  them  being  of  great  age 
and  infirmities,  may  not  be  able  constantly  to  attend  the 
execution  of  the  service  and  authority  hereby  given  and  re- 
quired by  us  in  the  meetings  and  consultations  aforesaid,  we 
will  therefore,  and  do  hereby  require  and  authorize  you  the 

20  said  Dr.  Earles,  Peter  Heylin,  John  Hacket,  John  Barwick, 
Peter  Gunning,  John  Pearson,  Thomas  Pierce,  Anthony 
Sparrow,  and  Herbert  Thorndike,  to  supply  the  place  or 
places  of  such  of  the  said  archbishop  and  bishops  (other  than 
the  said  Edward  bishop  of  Norwich)  as  shall  by  age,  sickness, 

25  infirmity,  or  other  occasion,  be  hindred  from  attending  the 
said  meetings  or  consultations,  (that  is  to  say,)  that  one  of 
you  the  said  Dr.  Earles,  Peter  Heylin,  John  Hacket,  John 
Barwick,  Peter  Gunning,  John  Pearson,  Thomas  Pierce,  An- 
thony Sparrow,  and  Herbert  Thorndike  shall  from  time  to 

30  time  supply  the  place  of  each  one  of  them,  the  said  arch- 
bishop and  bishops,  other  than  the  said  Edward  bishop  of 
Norwich,  which  shall  happen  to  be  hindred,  or  to  be  absent 
from  the  said  meeting  or  consultations,  and  shall  and  may 
advise,  consult,  and  determine,  and  also  certifie  and  execute, 

35  all  and  singular  the  powers  and  authorities  before  mentioned, 
in  and  about  the  premises,  as  fully  and  absolutely,  as  such 
archbishop  or  bishops,  which  shall  so  happen  to  be  absent, 
should  or  might  do  by  vertue  of  these  our  letters  patents,  or 
any  thing  therein  contained,  in  case  he  or  they  were  personally 


302 


Conference  at  the  Savoy. 


[doccmexts. 


present.  And  whereas  in  regard  of  the  distance  of  some,  the 
infirmities  of  others,  the  multitude  of  constant  imployments, 
and  other  incidental  impediments,  some  of  you  the  said 
Edward  bishop  of  Norwich,  Anthony  Tuckney,  John  Conant, 
William  Spurstow,  John  Wallis,  Thomas  Manton,  Edmund  5 
Calamy,  Rich.  Baxter,  Arthur  Jackson,  Thomas  Case,  Samuel 
Clark,  and  Matthew  Newcomen  may  be  hindred  from  the  con- 
stant attendance  in  the  execution  of  the  service  aforesaid; 
we  therefore  will,  and  do  hereby  require  and  authorize  you 
the  said  Tho.  Horton,  Thomas  Jacomb,  William  Bates,  John  10 
Rawlinson,  William  Cooper,  John  Lightfoot,  John  Collins, 
Benjamin  Woodbridge,  and  William  Drake  to  supply  the 
place  or  places  of  such  the  commissioners  last  above  men- 
tioned, as  shall  by  the  means  aforesaid,  or  any  other  occa- 
sion, be  hindred  from  the  said  meetings  and  consultations ;  15 
(that  is  to  say)  that  one  of  you  the  said  Thomas  Horton, 
Thomas  Jacomb,  William  Bates,  John  Rawlinson,  William 
Cooper,  Dr.  Lightfoot,  Dr.  Collins,  Mr.  Woodbridge,  and  Mr. 
Drake  shall  from  time  to  time  supply  the  place  of  each  one  of 
the  said  commissioners  last  mentioned,  which  shall  happen  to  20 
be  hindred,  or  be  absent  from  the  meetings  and  consulta- 
tions ;  and  shall  and  may  advise,  consult  and  determine,  and 
also  certifie  and  execute  all  and  singular  the  powers  and  au- 
thorities before  mentioned,  in  and  about  the  premises,  as  fully 
and  absolutely  as  such  of  the  said  last  mentioned  commission-  25 
ers,  which  shall  so  happen  to  be  absent,  should  or  might  do  by 
vertue  of  these  our  letters  patents,  or  any  thing  therein  con- 
tained, in  case  he  or  they  were  personally  present. 

In  witness  whereof  we  have  caused  these  our  letters  to  be 
made  patents.    Witness  our  self  at  Westminster,  the  five  and  30 
twentieth  day  of  March,  in  the  thirteenth  year  of  our  reign. 

Per  ipsum  Regem 

BARKER. 


CHAPTER  VII.] 


The  exceptions  Sge. 


303 


V. 

The  exceptions  against  the  Book  of  Common  Prayer. 

Acknowledging  with  all  humility  and  thankfulness,  his 
majesty's  most  princely  condescention  and  indulgence,  to  very 
many  of  his  loyal  subjects,  as  well  in  his  majesty's  most 
5  gracious  declaration,  as  particularly  in  this  present  commis- 
sion, issued  forth  in  pursuance  thereof ;  we  doubt  not  but 
the  right  reverend  bishops,  and  all  the  rest  of  his  majesty's 
commissioners  intrusted  in  this  work,  will,  in  imitation  of  his 
majesty's  most  prudent  and  Christian  moderation  and  cle- 

io  mency,  judge  it  their  duty  (what  we  find  to  be  the  apostles' 
own  practice)  in  a  special  manner  to  be  tender  of  the  churches 
peace,  to  bear  with  the  infirmities  of  the  weak,  and  not  to 
please  themselves,  nor  to  measure  the  consciences  of  other 
men  by  the  light  and  latitude  of  their  own,  but  seriously  and 

15  readily  to  consider  and  advise  of  such  expedients,  as  may 
most  conduce  to  the  healing  of  our  breaches,  and  uniting 
those  that  differ. 

And  albeit  we  have  an  high  and  honourable  esteem  of 
those  godly  and  learned  bishops  and  others,  who  were  the 

20  first  compilers  of  the  publick  liturgy,  and  do  look  upon  it  as 
an  excellent  and  worthy  work,  for  that  time,  when  the  Church 
of  England  made  her  first  step  out  of  such  a  mist  of  popish 
ignorance  and  superstition  wherein  it  formerly  was  involved  ; 
yet  considering  that  all  human  works  do  gradually  arrive  at 

25  their  maturity  and  perfection,  and  this  in  particular  being  a 
work  of  that  nature,  hath  already  admitted  several  emenda- 
tions since  the  first  compiling  thereof : 

It  cannot  be  thought  any  disparagement  or  derogation 
either  to  the  work  it  self,  or  to  the  compilers  of  it,  or  to  those 

30  who  have  hitherto  used  it,  if  after  more  than  an  hundred 
years,  since  its  first  composure,  such  further  emendations  be 
now  made  therein,  as  may  be  judged  necessary  for  satisfying 
the  scruples  of  a  multitude  of  sober  persons,  who  cannot  at 
all  (or  very  hardly)  comply  with  the  use  of  it,  as  now  it  is, 

35  and  may  best  sute  with  the  present  times  after  so  long  an 


304 


The  exceptions  against 


[documents. 


enjoyment  of  the  glorious  light  of  the  gospel,  and  so  happy  a 
reformation.  Especially  considering  that  many  godly  and 
learned  men  have  from  the  beginning  all  along  earnestly  de- 
sired the  alteration  of  many  things  therein,  and  very  many  of 
his  majesty's  pious,  peaceable,  and  loyal  subjects,  after  so  5 
long  a  discontinuance  of  it,  are  more  averse  from  it  than  here- 
tofore :  the  satisfying  of  whom  (as  far  as  may  be)  will  very 
much  conduce  to  that  peace  and  unity  which  is  so  much  de- 
sired by  all  good  men,  and  so  much  endeavoured  by  his  most 
excellent  majesty.  'o 

And  therefore  in  pursuance  of  this  his  majesty's  most  gra- 
cious commission,  for  the  satisfaction  of  tender  consciences, 
and  the  procuring  of  peace  and  unity  amongst  our  selves,  we 
judge  meet  to  propose, 

First,  that  all  the  prayers,  and  other  materials  of  the  15 
liturgy  may  consist  of  nothing  doubtful  or  questioned  amongst 
pious,  learned,  and  orthodox  persons,  inasmuch  as  the  pro- 
fessed end  of  composing  them  is  for  the  declaring  of  the  unity 
and  consent  of  all  who  join  in  the  publick  worship ;  it  being 
too  evident  that  the  limiting  of  church-communion  to  things  20 
of  doubtful  disputation,  hath  been  in  all  ages  the  ground  of 
schism  and  separation,  according  to  the  saying  of  a  learned 
person  e. 

"  To  load  our  publick  forms  with  the  private  fancies  upon 
which  we  differ,  is  the  most  soveraign  way  to  perpetuate  2 
schism  to  the  world's  end.    Prayer,  confession,  thanksgiving, 
reading  of  the  Scriptures,  and  administration  of  the  sacra- 
ments in  the  plainest  and  simplest  manner,  were  matter 
enough  to  furnish  out  a  sufficient  liturgy,  though  nothing 
either  of  private  opinion,  or  of  church-pomp,  of  garments,  or  30 
prescribed  gestures,  of  imagery,  of  musick,  of  matter  concern- 
ing the  dead,  of  many  superfluities  which  creep  into  the 
church  under  the  name  of  order  and  decency,  did  interpose 
itself.    To  charge  churches  and  liturgies  with  things  un- 
necessary, was  the  first  beginning  of  all  superstition,  and  35 
when  scruple  of  conscience  began  to  be  made  or  pretended, 
then  schism  began  to  break  in.    If  the  special  guides  and 
fathers  of  the  church  would  be  a  little  sparing  of  incumbering 

«  Mr.  Hales. 


HAPTEK  vn.]        the  Book  of  Common  Pray:,-. 


305 


churches  with  superfluities,  or  not  over-rigid,  either  in  re- 
viving obsolete  customs,  or  imposing  new,  there  would  be  far 
less  cause  of  scliisru  or  superstition  ;  and  all  the  inconveni- 
ence were  likely  to  ensue  would  be  but  this,  they  should  in  so 
5  doing  yield  a  little  to  the  imbecilhty  of  their  inferiors  ;  a  thing 
which  St.  Paul  would  never  have  refused  to  do.  Mean  while 
wheresoever  false  or  suspected  opinions  are  made  a  piece 
of  church-liturgy,  he  that  separates  is  not  the  schismatick  ; 
for  it  is  alike  unlawful  to  make  profession  of  known,  or  sus- 
lopected  falshood,  as  to  put  in  practice  unlawful  or  suspected 
action." 

II.  Further,  we  humbly  desire  that  it  may  be  seriously  con- 
sidered, that  as  our  first  reformers  out  of  their  great  wisdom 
did  at  that  time  so  compose  the  liturgy,  as  to  win  upon  the 

15  papists,  and  to  draw  them  into  their  church-communion,  by 
varying  as  little  as  they  well  could  from  the  Romish  forms 
before  in  use;  so  whether  in  the  present  constitution,  and 
state  of  things  amongst  us,  we  should  not  according  to  the 
same  rule  of  prudence  and  charity,  have  our  liturgy  so  com- 

20  posed,  as  to  gain  upon  the  judgments  and  affection  of  all 
those  who  in  the  substantial*  of  the  protectant  religion  are  of 
the  same  persuasions  with  our  selves :  inasmuch  as  a  more 
firm  union  and  consent  of  all  such,  as  well  in  worship  as  in 
doctrine,  would  greatly  strengthen  the  protestant  interest 

25  against  all  those  dangers  and  temptations  which  our  intestine 
divisions  and  animosities  do  expose  us  unto,  from  the  com- 
mon adversary. 

III.  That  the  repetitions,  and  responsals  of  the  clerk  and 
people,  and  the  alternate  reading  of  the  psalms  and  hymns 

30  which  cause  a  confused  murmur  in  the  congregation,  whereby 
what  is  read  is  less  intelligible,  and  therefore  uneclifying.  may 
be  omitted  :  the  minister  being  appointed  for  the  people  in  all 
publick  services  appertaining  unto  God.  and  the  Holy  Scrip- 
tures, both  of  the  Old  and  New  Testament,  intimating  the 

35  people's  part  in  publick  prayer  to  be  only  with  silence  and 
reverence  to  attend  thereunto,  and  to  declare  their  consent  in 
the  close,  by  saying  Amen. 

IV.  That  in  regard  the  litany  (though  otherwise  contain- 
ing in  it  many  holy  petitions)  is  so  framed,  that  the  petitions 


306 


Tlte  exceptions  against 


[documents. 


for  a  great  part  are  uttered  only  by  the  people,  which  we 
think  not  to  be  so  consonant  to  Scripture,  which  makes  the 
minister  the  mouth  of  the  people  to  God  in  prayer,  the  parti- 
culars thereof  may  be  composed  into  one  solemn  prayer  to  be 
offered  by  the  minister  unto  God  for  the  people.  S 

V.  That  there  be  nothing  in  the  liturgy  which  may  seem 
to  countenance  the  observation  of  Lent  as  a  religious  fast ; 
the  example  of  Christ's  fasting  forty  days  and  nights  being 
no  more  imitable,  nor  intended  for  the  imitation  of  a  Christian, 
than  any  other  of  his  miraculous  works  were,  or  than  Moses  10 
his  forty  days  fast  was  for  the  Jews :  and  the  act  of  parlia- 
ment, 5  Eliz.  forbidding  abstinence  from  flesh  to  be  observed 
upon  any  other  than  a  politick  consideration,  and  punishing 
all  those  who  by  preaching,  teaching,  writing,  or  open  speeches, 
shall  notifie  that  the  forbearing  of  flesh  is  of  any  necessity  for  15 
the  saving  of  the  soul,  or  that  it  is  the  service  of  God,  other- 
wise than  as  other  politick  laws  are, 

VI.  That  the  religious  observation  of  saints-days  appointed 
to  be  kept  as  holy-days,  and  the  vigils  thereof,  without  any 
foundation  (as  we  conceive)  in  Scripture,  may  be  omitted. 
That  if  any  be  retained,  they  may  be  called  festivals,  and  not  20 
holy-days,  nor  made  equal  with  the  LordVday,  nor  have  any 
peculiar  service  appointed  for  them,  nor  the  people  be  upon 
such  days  forced  wholly  to  abstain  from  work,  and  that  the 
names  of  all  others  now  inserted  in  the  Calender  which  are 
not  in  the  first  and  second  books  of  Edward  the  Sixth,  may  25 
be  left  out. 

VII.  That  the  gift  of  prayer,  being  one  special  qualification 
for  the  work  of  the  ministry  bestowed  by  Christ  in  order  to 
the  edification  of  his  church,  and  to  be  exercised  for  the 
profit  and  benefit  thereof,  according  to  its  various  and  30 
emergent  necessity ;  it  is  desired  that  there  may  be  no  such 
imposition  of  the  liturgy,  as  that  the  exercise  of  that  gift  be 
thereby  totally  excluded  in  any  part  of  publick  worship. 
And  further,  considering  the  great  age  of  some  ministers 
and  infirmities  of  others,  and  the  variety  of  several  ser-35 
vices  oft-times  concurring  upon  the  same  day,  whereby  it  may 
be  inexpedient  to  require  every  minister  at  all  times  to  read 
the  whole ;  it  may  be  left  to  the  discretion  of  the  minister,  to 


chapter  vii.]       the  Book  of  Common  Prayer. 


307 


omit  part  of  it,  as  occasion  shall  require  :  which  liberty  we 
find  to  be  allowed  even  in  the  first  Common  Prayer  Book  of 
Edward  VI. 

VIII.  That  in  regard  of  the  many  defects  which  have  been 
5  observed  in  that  version  of  the  Scriptures,  which  is  used 

throughout  the  liturgy  (manifold  instances  whereof  may  be 
produced,  as  in  the  epistle  for  the  first  Sunday  after  Epiphany, 
taken  out  of  Romans  xii.  i,  "Be  ye  changed  in  your  shape 
and  the  epistle  for  the  Sunday  next  before  Easter,  taken  out 

oof  Philippians  ii.  5,  "Found  in  his  apparel  as  a  man;"'  as 
also  the  epistle  for  the  fourth  Sunday  in  Lent,  taken  out  of 
the  fourth  of  the  Galatians,  "  Mount  Sinai  is  Agar  in  Arabia, 
and  bordereth  upon  the  city  which  is  now  called  Jerusalem." 
The  epistle  for  St.  Matthew's  day  taken  out  of  the  second 

5  epistle  of  Corinth,  and  the  4th,  "We  go  not  out  of  kind." 
The  gospel  for  the  second  Sunday  after  Epiphany,  taken  out 
of  the  second  of  John,  "  When  men  be  drunk."  The  gospel 
for  the  third  Sunday  in  Lent,  taken  out  of  the  nth  of  Luke, 
"  One  house  doth  fall  upon  another."     The  gospel  for  the 

3  Annunciation,  taken  out  of  the  first  of  Luke,  "  This  is  the 
sixth  month  which  was  called  barren,"  and  many  other 
places)  ;  we  therefore  desire  instead  thereof  the  new  trans- 
lation allowed  by  authority  may  alone  be  used. 

IX.  That  inasmuch  as  the  holy  Scriptures  are  able  to  make 
;  us  wise  unto  salvation,  to  furnish  us  throughly  unto  all  good 
works,  and  contain  in  them  all  things  necessary,  either  in 
doctrine  to  be  believed,  or  in  duty  to  be  practised ;  whereas 
divers  chapters  of  the  apocryphal  books  appointed  to  be  read, 
are  charged  to  be  in  both  respects  of  dubious  and  uncertain 
credit:  it  is  therefore  desired,  that  nothing  be  read  in  the 
church  for  lessons,  but  the  holy  Scriptures  of  the  Old  and 
New  Testament. 

X.  That  the  minister  be  not  required  to  rehearse  any  part 
of  the  liturgy  at  the  communion-table,  save  only  those  parts 
which  properly  belong  to  the  Lord's  supper ;  and  that  at 

1  such  times  only  when  the  said  holy  supper  is  administred. 

XI.  That  as  the  word  "  minister,"  and  not  priest  or  curate, 
is  used  in  the  Absolution,  and  in  divers  other  places ;  it  may 
throughout  the  whole  book  be  so  used  instead  of  those  two 

x  2 


308 


The  exceptions  against 


[documents. 


words ;  and  that  instead  of  the  word  "  Sunday,"  the  word 
"  Lord's-day"  may  be  every  where  used. 

XII.  Because  singing  of  psalms  is  a  considerable  part  of 
publick  worship,  we  desire  that  the  version  set  forth  and 
allowed  to  be  sung  in  churches  may  be  amended  ;  or  that  we  5 
may  have  leave  to  make  use  of  a  purer  version. 

XIII.  That  all  obsolete  words  in  the  Common  Prayer,  and 
such  whose  use  is  changed  from  their  first  significancy,  as 
"  aread"  used  in  the  gospel  for  the  Monday  and  Wednesday 
before  Easter ;  "  Then  opened  he  their  wits,"  used  in  the  10 
gospel  for  Easter  Tuesday,  &c.  may  be  altered  unto  other 
words  generally  received  and  better  understood. 

XIV.  That  no  portions  of  the  Old  Testament,  or  of  the 
Acts  of  the  Apostles,  be  called  "  epistles,"  and  read  as  such. 

XV.  That  whereas  throughout  the  several  offices,  thei$ 
phrase  is  such  as  presumes  all  persons  (within  the  commu- 
nion of  the  church)  to  be  regenerated,  converted,  and  in  an 
actual  state  of  grace,  (which,  had  ecclesiastical  discipline  been 
truly  and  vigorously  executed,  in  the  exclusion  of  scandalous 
and  obstinate  sinners,  might  be  better  supposed  ;  but  there  ao 
having  been,  and  still  being  a  confessed  want  of  that,  (as  in 
the  liturgy  is  acknowledged,)  it  cannot  be  rationally  admitted 
in  the  utmost  latitude  of  charity:)  we  desire  that  this  may 
be  reformed. 

XVI.  That  whereas  orderly  connection  of  prayers,  and  ofaS 
particular  petitions  and  expressions,  together  with  a  com- 
petent length  of  the  forms  used,  are  tending  much  to  edifi- 
cation, and  to  gain  the  reverence  of  people  to  them  ;  there 
appears  to  us  too  great  a  neglect  of  both,  of  this  order,  and 
of  other  just  laws,  of  method.  3° 

PARTICULARLY. 

1.  The  collects  are  generally  short,  many  of  them  con- 
sisting but  of  one,  or  at  most  two  sentences  of  petition  ;  and 
these  generally  ushered  in  with  a  repeated  mention  of  the 
name  and  attributes  of  God,  and  presently  concluding  with  35 
the  name  and  merits  of  Christ ;  whence  are  caused  many 
unnecessary  intercisions  and  abruptions,  which  when  many 
petitions  are  to  be  offered  at  the  same  time,  are  neither 


chapter  vii.]      the  Book  of  Common  Prayer. 


309 


agreeable  to  scriptural  examples,  nor  suited  to  the  gravity 
and  seriousness  of  that  holy  duty. 

2.  The  prefaces  of  many  collects  have  not  any  clear  and 
special  respect  to  the  following  petitions  ;  and  particular 
S  petitions  are  put  together,  which  have  not  any  due  order, 
nor  evident  connection  one  with  another,  nor  suitableness 
with  the  occasions  upon  which  they  are  used,  but  seem  to 
have  fallen  in  rather  casually,  than  from  an  orderly  con- 
trivance. 

10  It  is  desired,  that  instead  of  those  various  collects,  there 
may  be  one  methodical  and  intire  form  of  prayer  composed 
out  of  many  of  them. 

XVII'.  That  whereas  the  publick  liturgy  of  a  church  should 
in  reason  comprehend  the  sum  of  all  such  sins  as  are  ordi- 

i5narily  to  be  confessed  in  prayer  by  the  church,  and  of  such 
petitions  and  thanksgivings  as  are  ordinarily  by  the  church  to 
be  put  up  to  God,  and  the  publick  catechisms  or  systems  of 
doctrine,  should  summarily  comprehend  all  such  doctrines  as 
are  necessary  to  be  believed,  and  these  explicitly  set  down ; 

20  the  present  liturgy  as  to  all  these  seems  very  defective. 

PARTICULARLY. 

1 .  There  is  no  preparatory  prayer  in  our  address  to  God 
for  assistance  or  acceptance ;  yet  many  collects  in  the  midst 
of  the  worship  have  little  or  nothing  else. 
25  2.  The  Confession  is  very  defective,  not  clearly  expressing 
original  sin,  nor  sufficiently  enumerating  actual  sins,  with 
their  aggravations,  but  consisting  only  of  generals ;  whereas 
confession  being  the  exercise  of  repentance,  ought  to  be  more 
particular. 

3°  3.  There  is  also  a  great  defect  as  to  such  forms  of  publick 
praise  and  thanksgiving  as  are  suitable  to  gospel-worship. 

4.  The  whole  body  of  the  common -prayer  also  consisteth 
very  much  of  meer  generals  :  as,  "  to  have  our  prayers 
heard — to  be  kept  from  all  evil,  and  from  all  enemies,  and 

35  all  adversity,  that  we  might  do  God's  wiM1;"  without  any 
mention  of  the  particulars  in  which  these  generals  exist. 


310 


The  exceptions  against  [documents. 


5.  The  Catechism  is  defective  as  to  many  necessary  doc- 
trines of  our  religion  ;  some  even  of  the  essentials  of  Christ- 
ianity  not  mentioned  except  in  the  Creed,  and  there  not  so 
explicite  as  ought  to  be  in  a  catechism. 

XVIII.  Because  this  liturgy  containeth  the  imposition  of5 
divers  ceremonies  which  from  the  first  reformation  have  by 
sundry  learned  and  pious  men  been  judged  unwarrantable,  as 

1.  That  publick  worship  may  not  be  celebrated  by  any 
minister  that  dare  not  wear  a  surpless. 

2.  That  none  may  baptise,  nor  be  baptised,  without  the  io 
transient  image  of  the  cross,  which  hath  at  least  the  sem- 
blance of  a  sacrament  of  human  institution,  being  used  as 
an  ingaging  sign  in  our  first  and  solemn  covenanting  with 
Christ,  and  the  duties  whereunto  we  are  really  obliged  by 
baptism,  being  more  expresly  fixed  to  that  airy  sign  than  15 
to  this  holy  sacrament. 

3.  That  none  may  receive  the  Lord's  supper  that  dare  not 
kneel  in  the  act  of  receiving ;  but  the  minister  must  exclude 
all  such  from  the  communion  :  although  such  kneeling  not 
only  differs  from  the  practice  of  Christ  and  of  his  apostles,  20 
but  (at  least  on  the  Lord's  day)  is  contrary  to  the  practice 
of  the  catholick  church  for  many  hundred  years  after,  and 
forbidden  by  the  most  venerable  councils  that  ever  were  in 
the  Christian  world.  All  which  impositions  are  made  yet 
more  grievous  by  that  subscription  to  their  lawfulness  which 
the  canon  exacts,  and  by  the  heavy  punishment  upon  the 
nonobservance  of  them  which  the  act  of  uniformity  inflicts. 

And  it  being  doubtful  whether  God  hath  given  power  unto 
men,  to  institute  in  his  worship  such  mystical  teaching  signs, 
which  not  being  necessary  in  gencre,  fall  not  under  the  rule  of 
"  doing  all  things  decently,  orderly,  and  to  edification,'"  and 
which  once  granted  will,  upon  the  same  reason,  open  a  door 
to  the  arbitrary  imposition  of  numerous  ceremonies  of  which 
St.  Augustine  complained  in  his  days;  and  the  things  in 
controversie  being  in  the  judgment  of  the  imposers  con-3j 
fessedly  indifferent,  who  do  not  so  much  as  pretend  any 
real  goodness  in  them  of  themselves,  otherwise  than  what 


chapter  vii.]      the  Book  of  Common  Prayer. 


is  derived  from  their  being  imposed,  and  consequently  the 
imposition  ceasing,  that  will  cease  also,  and  the  worship  of 
God  not  become  indecent  without  them. 

Whereas  on  the  other  hand,  in  the  judgment  of  the 
gopposers,  they  are  by  some  held  sinful,  and  unlawful  in 
themselves  ;  by  others  very  inconvenient  and  unsuitable  to 
the  simplicity  of  gospel  worship,  and  by  all  of  them  very 
grievous  and  burthensome,  and  therefore  not  at  all  fit  to  be 
put  in  ballance  with  the  peace  of  the  church,  which  is  more 

io likely  to  be  promoted  by  their  removal  than  continuance: 
considering  also  how  tender  our  Lord  and  Saviour  himself 
is  of  weak  brethren,  declaring  it  much  better  for  a  man  to 
have  a  "  milstone  hang'd  about  his  neck,  and  be  cast  into 
the  depth  of  the  sea,  than  to  offend  one  of  his  little  ones 

15  and  how  the  apostle  Paul  (who  had  as  great  a  legislative 
power  in  the  church  as  any  under  Christ)  held  himself  obliged 
by  that  common  rule  of  charity,  "not  to  lay  a  stumbling 
block,  or  an  occasion  of  offence  before  a  weak  brother,  chus- 
ing  rather  not  to  eat  flesh  whiles  the  world  stands11  (though 

20  in  itself  a  thing  lawful)  "  than  offend  his  brother  for  whom 
Christ  died we  cannot  but  desire  that  these  ceremonies 
may  not  be  imposed  on  them  who  judge  such  impositions  a 
violation  of  the  royalty  of  Christ,  and  an  impeachment  of  his 
laws  as  insufficient,  and  are  under  the  holy  awe  of  that  which 

25  is  written,  Deut.  xii.  32;  "What  thing  soever  I  command 
you,  observe  to  do  it ;  thou  shalt  not  add  thereto,  nor  diminish 
from  it ;"  but  that  there  may  be  either  a  total  abolition  of 
them,  or  at  least  such  a  liberty,  that  those  who  are  unsatis- 
fied concerning  their  lawfulness  or  expediency,  may  not  be 

30  compelled  to  the  practice  of  them,  or  subscription  to  them ; 
but  may  be  permitted  to  enjoy  their  ministerial  function,  and 
communion  with  the  church  without  them. 

The  rather  because  these  ceremonies  have  for  above  an 
hundred  years  been  the  fountain  of  manifold  evils  in  this 

35  church  and  nation,  occasioning  sad  divisions  between  ministers 
and  ministers,  as  also  between  ministers  and  people,  exposing 
many  orthodox,  pious,  and  peaceable  ministers  to  the  dis- 
pleasure of  their  rulers,  casting  them  on  the  edge  of  the 
penal  statutes,  to  the  loss  not  only  of  their  livings  and 


312 


The  exceptions  against 


[documents. 


liberties,  but  also  of  their  opportunities  for  the  service  of 
Christ  and  his  church ;  and  forcing  people  either  to  worship 
God  in  such  a  manner  as  their  own  consciences  condemn,  or 
doubt  of,  or  else  to  forsake  our  assemblies,  as  thousands  have 
done.  And  no  better  fruits  than  these  can  be  looked  for  5 
from  the  retaining  and  imposing  of  these  ceremonies,  unless 
we  could  presume,  that  all  his  majesty's  subjects  should  have 
the  same  subtilty  of  judgment  to  discern  even  to  a  ceremony 
how  far  the  power  of  man  extends  in  the  things  of  God, 
which  is  not  to  be  expected  ;  or  should  yield  obedience  to  all  10 
the  impositions  of  men  concerning  them,  without  inquiring 
into  the  will  of  God,  which  is  not  to  be  desired. 

We  do  therefore  most  earnestly  entreat  the  right  reverend 
fathers  and  brethren,  to  whom  these  papers  are  delivered, 
as  they  tender  the  glory  of  God,  the  honour  of  religion,  the  15 
peace  of  the  church,  the  service  of  his  majesty  in  the  accom- 
plishment of  that  happy  union,  which  his  majesty  hath  so 
abundantly  testified  his  desires  of,  to  joyn  with  us  in  impor- 
tuning his  most  excellent  majesty,  that  his  most  gracious 
indulgence,  as  to  these  ceremonies,  granted  in  his  royal  20 
Declaration,  may  be  confirmed  and  continued  to  us  and  our 
posterities,  and  extended  to  such  as  do  not  yet  enjoy  the 
benefit  thereof. 

XIX.  As  to  that  passage  in  his  majesty's  commission, 
where  we  are  authorized,  and  required  to  compare  the  present  25 
liturgy  with  the  most  ancient  liturgies  which  have  been  used 
in  the  church  in  the  purest  and  most  primitive  times ;  we 
have  in  obedience  to  his  majesty's  commission,  made  enquiry, 
but  cannot  find  any  records  of  known  credit,  concerning  any 
entire  forms  of  liturgy,  within  the  first  three  hundred  years.  30 
which  are  confessed  to  be  as  the  most  primitive,  so  the  purest 
ages  of  the  church,  nor  any  impositions  of  liturgies  upon 
any  national  church  for  some  hundreds  of  years  after.  We 
find  indeed  some  liturgical  forms  fathered  upon  St.  Basil, 
St.  Chrysostome,  and  St.  Ambrose,  but  we  have  not  seen  r> 
any  copies  of  them,  but  such  as  give  us  sufficient  evidence  to 
conclude  them  either  wholly  spurious,  or  so  interpolated, 
that  we  cannot  make  a  judgment  which  in  them  hath  any 
primitive  authority. 


chapter  vii.]       the  Book  of  Common  Prayer. 


313 


Having  thus  in  general  expressed  our  desires,  we  come 
now  to  particulars,  which  we  find  numerous  and  of  a  various 
nature ;  some,  we  grant,  are  of  inferior  consideration,  verbal 
rather  than  material,  (which,  were  the}-  not  in  the  publick 

5  liturgy  of  so  famous  a  church,  we  should  not  have  men- 
tioned.) others  dubious  and  disputable,  as  not  having  a  clear 
foundation  in  Scripture  for  their  warrant :  but  some  there  be 
that  seem  to  be  corrupt,  and  to  carry  in  them  a  repugnancy 
to  the  rule  of  the  Gospel ;  and  therefore  have  administred 

io  just  matter  of  exception  and  offence  to  many,  truly  religious 
and  peaceable  ;  not  of  a  private  station  only,  but  learned 
and  judicious  divines,  as  well  of  other  reformed  churches  as 
of  the  church  of  England,  ever  since  the  reformation. 

We  know  much  hath  been  spoken  and  written  by  way  of 

15  apology  in  answer  to  many  things  that  have  been  objected  ; 
but  yet  the  doubts  and  scruples  of  tender  consciences  still 
continue  or  rather  are  increased.  We  do  humbly  conceive 
it  therefore  a  work  worthy  of  those  wonders  of  salvation, 
which  God  hath  wrought  for  his  majesty  now  on  the  throne, 

20  and  for  the  whole  kingdom,  and  exceedingly  becoming  the 
ministers  of  the  gospel  of  peace,  with  all  holy  moderation 
and  tenderness  to  endeavour  the  removal  of  every  thing  out 
of  the  worship  of  God  which  may  justly  offend  or  grieve  the 
spirits  of  sober  and  godly  people.    The  things  themselves 

23  that  are  desired  to  be  removed,  not  being  of  the  foundation 
of  religion,  nor  the  essentials  of  publick  worship,  nor  the 
removal  of  them  any  way  tending  to  the  prejudice  of  the 
clnnch  or  state  :  therefore  their  continuance  and  rigorous 
imposition  can  no  ways  be  able  to  countervail  the  laying 

30  aside  of  so  many  pious  and  able  ministers,  and  the  uncon- 
eeivable  grief  that  will  arise  to  multitudes  of  his  majesty's 
most  loyal  and  peaceable  subjects,  who  upon  all  occasions 
are  ready  to  serve  him  with  their  prayers,  estates,  and  lives. 
For  the  preventing  of  which  evils  we  humbly  desire  that 

35  these  particulars  following  may  be  taken  into  serious  and 
tender  consideration. 


314 


The  exceptions  against 


[dotcmexts. 


o\i  I  MORXJX.,    \M>  I  VC\I\..  I'RAYER. 


Rubrick. 
That  morning  and  even- 
ing prayer  shall  be  used 
in  the  accustomed  place 
of  the  church,  chancel, 
or  chappel,  except  it  be 
otherwise  determined  by 
the  ordinary  of  the  place  ; 
and  the  chancel  shall  re- 
main as  in  times  past. 


Exception. 
We  desire  that  the  words 
of  the  first  rubrick  may  be 
expressed   as   in   the  book  5 
established  by  authority  of 
parliament  5  and  6  Edw.  VI. 
thus ;    "  The   morning  and 
evening  prayer  shall  be  used 
in  such  place  of  the  church,  10 
chappel,  or  chancel,  and  the 
minister  shall  so  turn  him, 
as  the  people  may  best  hear, 
and  if  there  be  any  controversie  therein,  the  matter  shall  be 
referred  to  the  ordinary."  15 


Exception. 
Forasmuch  as  this  rubrick 
seemeth  to  bring  back  the 
cope,  albe,  &c,  and  other 
vestments  forbidden  by  the  20 
Common  Prayer  Book,  5  and 
6  Edw.  VI.  and  so  our  rea- 
sons alledged  against  cere- 
monies under  our  eighteenth 
general  exception,  we  desire  25 
it  may  be  wholly  left  out. 


Rubrick. 
And  here  is  to  be  noted, 
that  the  minister,  at  the 
time  of  the  communion, 
and  at  other  times,  in  his 
ministration,  shall  use  such 
ornaments  in  the  church, 
as  were  in  use  by  authority 
of  parliament,  in  the  se- 
cond year  of  the  reign  of 
Edward  the  Sixth,  accord- 
ing to  the  act  of  parlia- 
ment. 

Rubrick.  Exception.  30 

The  Lord's  Prayer  after  We  desire  that  these  words, 
the  Absolution  ends  thus,  "  For  thine  is  the  kingdom, 
"  Deliver  us  from  evil."  the  Power  and  the  S^ry,  for 
ever  and  ever.  Amen,1"  may 
be  always  added  unto  the  Lord's  Prayer ;  and  that  this  35 
prayer  may  not  be  enjoyned  to  be  so  often  used  in  morning 
Hid  evening  service. 


chapter  vii.]       the  Book  of  Common  Prayer. 


315 


Rubrick. 
And  at  the  end  of 
every  psalm  throughout 
the  year,  and  likewise  in 
5  the  end  of  Benedictus, 
Benedicite,  Magnificat,  and 
Nunc  Dimittis,  shall  be 
repeated,  '•  Glory  be  to  the 
Father,"  &c. 


Exception. 
By  this  ru brick,  and  other 
places  in  the  Common  Pi-aver 
books,  the  Gloria  Patri  is  ap- 
pointed to  be  said  six  times 
ordinarily  in  every  morning 
and    evening    service,  fre- 
quently  eight    times    in  a 
morning.     sometimes  ten, 
which  we  think  carries  with 
it  at  least  an  appearance  of 
that  vain  repetition  which  Christ  forbids  ;  for  the  avoiding  of 
which  appearance  of  evil,  we  desire  it  may  be  used  but  once 
in  the  morning,  and  once  in  the  evening. 

Rubrick. 


Exception. 
The  Lessons,  and  the  Epi- 
stles, and  Gospels,  being  for 
the  most  part  neither  psalms 
nor  hymns,  we  know  no  war- 
rant why  they  should  be  sung 
in  any  place,  and  conceive 
that  the  distinct  reading  of 
them  with  an  audible  voice  tends  more  to  the  edification  of 
the  church. 


,  In  such  places  where 
they  do  sing,  there  shall 
the  Lessons  be  sung,  in  a 
plain  tune,  and  likewise 
the  Epistle  and  Gospel. 


Rubrick. 
Or  this  canticle. 
tdicite  omnia  opera. 


Exception. 
We  desire  that  some  psalm 
or  scripture  hymn  may  be  ap- 
pointed instead  of  that  apo- 
cryphal. 


IX  THE  LETANY. 

Rubrick.  Exception. 
30     From    all    fornication,        In  regard  that  the  wages 
and  all  other  deadlv  sin.       of  sin  is  death  ;   we  desire 
that  this  clause  may  be  thus 
altered  ;  "  From  fornication,  and  all  other  heinous,  or  grievous 
sins." 


316 


The  exceptions  against  [doccmexts. 


Rubrick. 
From  battel,  and  raur- 
ther,  and  sudden  death. 

desire,  if  it  be  thought  fit,  it 
battel  and  murther,  and  from 
pared." 

Rubrick. 
That  it  may  please  thee 
to  preserve  all  that  travel 
by  land  or  by  water,  all 
women  labouring  with 
child,  all  sick  persons, 
and  young  children,  and 
to  shew  thy  pity  upon  all 
prisoners  and  captives. 


Exception. 
Because  this  expression  of 
"  sudden  death'1  hath  been  so 
often  excepted   against,  we 
may  be  thus  read  :  "  From  5 
dying  suddenly,  and  unpre- 

Exception. 
We  desire  the  term  "  all11 
may   be   advised    upon,   as  10 
seeming  liable  to  just  excep- 
tions ;  and  that  it  may  be 
considered,  whether  it  may 
not  better  be  put  indefinitely, 
"  those  that  travel,11  &c.  ra-  15 
ther  than  universally. 


THE  COLLECT  OX  CHRISTMAS  DAT. 


Rubrick. 
Almighty  God,  which 
hast  given  us  thy  only  be- 
gotten Son,  to  take  our 
nature  upon  him,  and  this 
day  to  be  born  of  a  pure 
virgin,  &c. 

Rubrick. 
Then  shall  follow  the 
collect   of  the  Nativity, 
which  shall  be  said  conti- 
nually unto  new-years-day. 


Exception. 
We  desire  that  in  both 
collects  the  word  "  this  day11 : 
may  be  left  out,  it  being 
according  to  vulgar  accepta- 
tion a  contradiction. 


THE  COLLECT  FOR  WHIT>INDAY. 


Rubrick. 
God  which  upon 
day,  &c. 


this 


chapter  to.]       fnt  Book  of  Common  Prayer. 


317 


Rubrick. 
The  same  collect  to  be 
read  on  Monday  and  Tues- 
day in  Wbitson-week. 


Kubrick. 
The  two  collects  for  St. 
John's  day,  and  Innocents, 
the  collects  for  the  first 
day  in  Lent,  for  the  fourth 
Sunday  after  Easter,  for 
Trinity  Sunday,  for  the  sixth  and  twelfth  Sunday  after 
Trinitv.  for  St.  Luke's  dav.  and  Michaelmas  dav. 


Exception . 
We  desire  that  these  col- 
lects may  be  further  consider- 
ed and  abated,  as  having  in 
them  divers  things  that  we 
judge  fit  to  be  altered. 


THE  ORDER  FOR  THE  ADMINISTRATION"  OF  THE  LORD  S  SUPPER. 

Rubrick. 
So  manv  as  intend  to  be 


Exception. 
The  time  here  assigned  for 
notice  to  be  given  to  the  min- 
ister is  not  sufficient. 


partakers  of  the  holy  com- 
munion shall  signifie  their 
names  to  the  curate  over- 
night, or  else  in  the  morning  before  the  beginning 
of  morning  prayer,  or  immediately  after. 


Exception. 
We  desire  the  ministers" 
power  both   to  admit  and 
keep  from  the  Lord's  table, 
may  be  according  to  his  ma- 
jesty's declaration,  2jth  Oct.. 
i65o,  in  these  words,  "The 
minister  shall  admit  none  to 
the  Lord's  supper  till  they 
have  made  a  credible  profes- 
sion of  their  faith,  and  promised  obedience  to  the  will  of  God. 
according  as  is  expressed  in  the  considerations  of  the  rubrick 
before  the  Catechism  ;  and  that  all  possible  diligence  be  used 


Rubrick. 
And  if  any  of  these  be 
a  notorious  evil  liver,  the 
curate,  having  knowledge 
thereof,  shall  call  him  and 
advertize  him  in  any  wise 
not  to  presume  to  the 
Lord's  table. 


318 


The  exceptions  against 


[DO  UMENT8. 


for  the  instruction  and  reformation  of  scandalous  offenders, 
whom  the  minister  shall  not  suffer  to  partake  of  the  Lord's 
table  until  they  have  openly  declared  themselves  to  have 
truly  repented  and  amended  their  former  naughty  lives,  as 
is  partly  expressed  in  the  rubrick,  and  more  fully  in  the  5 
canons." 


Rubrick. 
Then  shall  the  priest 
rehearse  distinctly  all  the 
ten  commandments,  and 
the  people  kneeling,  shall 
after  every  commandment 
ask  God's  mercy  for  trans- 
gressing the  same. 


Exception. 
We  desire, 

1.  That  the  preface  pre- 
fixed by  God  himself  to  the  io 
ten  commandments  may  be 
restored. 

2.  That  the  fourth  com- 
mandment may  be  read  as  in 
Exod.  xx.,  Deut.  v.,   "  He  15 
blessed  the  Sabbath-day.'" 

3.  That  neither  minister  nor  people  may  be  enjoyned  to 
kneel  more  at  the  reading  of  this  than  of  other  parts  of 
Scriptures,  the  rather  because  many  ignorant  persons  are 
thereby  induced  to  use  the  ten  commandments  as  a  praver.  20 

4.  That,  instead  of  those  short  prayers  of  the  people  inter- 
mixed with  the  several  commandments,  the  minister,  after 
the  reading  of  all,  may  conclude  with  a  suitable  prayer. 


Rubrick. 
After  the  Creed,  if  there 
be  no  sermon,  shall  follow 
one  of  the  homilies  already 
set  forth,  or  hereafter  to 
be  set  forth  by  common 
authority. 


After  such  sermon,  ho- 
mily, or  exhortation,  the 
curate  shall  declare,  he, 


Exception. 

We  desire  that  the  preach-  25 
ing  of  the  word  may  be 
strictly  enjoined,  and  not  left 
so  indifferent,  at  the  adminis- 
tration of  the  sacraments  ;  as 
also  that  ministers  may  not  30 
be  bound  to  those  things 
which  are  as  yet  but  future 
and  not  in  being. 

Two  of  the  sentences  here 
cited  are  apocryphal,  and  four  35 
of  them  more  proper  to  draw 


chapter  vii.]        the  Book  of  Common  Prayer. 


and  earnestly  exhort  them 
to  remember  the  poor,  say- 
ing one  or  more  of  these 
sentences  following. 

5  Then  shall  the  church- 
wardens, or  some  other  by 
them  appointed,  gather  the 
devotion  of  the  people. 


319 

out  the  people's  bounty  to 
their  ministers,  than  their 
charity  to  the  poor. 


Collection  for  the  poor  may 
be  better  made  at  or  a  little 
before  the  departing  of  the 
communicants. 


If  it  be  intended  that  these 
exhortations  should  be  read 
at  the  communion,  they  seem 
to  us  to  be  unseasonable. 


Exhortation. 
'  We  be  come  together 
at  this  time  to  feed  at  the 
Lord's  supper,  unto  the 
which  in  Gods  behalf  I 
bid  you  all  that  be  here 

s  present,  and  beseech  you,  for  the  Lord  Jesus  Christ 
sake,  that  ye  will  not  refuse  to  come,  &c. 

The  way  and  means  thereto  is  first  to  examine 
your  lives  and  conversations ;  and  if  ye  shall  perceive 
your  offences  to  be  such  as  be  not  only  against  God, 

•obut  also  against  your  neighbours,  then  ye  shall  recon- 
cile your  selves  unto  them,  and  be  ready  to  make  resti- 
tution and  satisfactions. 


And  because  it  is  requi- 
site that  no  man  should 
tscome  to  the  holy  commu- 
nion but  with  a  full  trust 
in  God's  mercy  and  with  a 
quiet  conscience. 


We  fear  this  may  discou- 
rage many  from  coming  to 
the  sacrament,  who  lye  under 
a  doubting  and  troubled  con- 
science. 


Before  the  Confession. 
to    Then  shall  this  general 
confession  be  made  in  the 


We  desire  it  may  be  made 
by  the  minister  only. 


320 


The  exceptions  against 


[documents. 


name  of  all  those  that  are  minded  to  receive  the  holy 
communion  either  by  one  of  them,  or  else  by  one  of 
the  ministers,  or  by  the  priest  himself. 


Before  the  Confession. 
Then  shall  the  priest  or 
the  bishop  (being  present) 
stand  up,  and  turning  him- 
self to  the  people,  say 
thus. 


Exception. 
The  minister  turning  him-  5 
self  to  the  people  is  most  con- 
venient throughout  the  whole 
ministration. 


Before  the  preface  on  Christ- 
mas day,  and  seven  days  after. 

Because  thou  didst  give 
Jesus  Christ,  thine  only 
Son,  to  be  born  as  this 
day  for  us,  &c. 

Upon   Whitsunday,  and  six 
days  after. 

According  to  whose 
most  true  promise,  the 
Holy  Ghost  came  down 
this  day  from  heaven. 

Prayer  before  that  which  is  at 
the  consecration. 
Grant  us  that  our  sin- 
ful bodies  may  be  made 
clean  by  his  body,  and  our 
souls  Avashed  through  his 
most  precious  blood. 


First,  we  cannot  perempto- 
rily fix  the  nativity  of  our  10 
Saviour  to  this  or  that  day 
particularly.  Secondly,  it 
seems  incongruous  to  affirm 
the  birth  of  Christ  and  the 
descending  of  the  Holy  Ghost  15 
to  be  on  this  day  for  seven 
or  eight  days  together. 


We  desire,  that  whereas 
these  words  seem  to  give  a 
greater  efficacy  to  the  blood 
than  to  the  body  of  Christ, 
they  may  be  altered  thus, 
"  That  our  sinful  souls  and 
bodies  may  be  cleansed 
through  his  precious  body  25 
and  blood." 


chapter  vii.]       the  Book  of  Common  Prayer. 


321 


Prayer  at  the  consecration. 
Hear  us,  O  merciful  Fa- 
ther, &c.,  who  in  the  same 
night  that  he  was  betrayed 
5  took  bread,  and  when  he 
had  given  thanks,  he  brake 
it,  and  gave  to  his  disci- 
ples, saying,  Take,  eat,  &c. 


We  conceive  that  the  man- 
ner of  the  consecrating  of  the 
elements  is  not  here  explicite 
and  distinct  enough,  and  the 
minister's  breaking  of  the 
bread  is  not  so  much  as  men- 
tioned. 


Bubrick. 
Then  shall  the  minister 
first  receive  the  commu- 
nion in  both  kinds,  &c, 
and  after  deliver  it  to  the 
people    in    their  hands, 

5 kneeling;  and  when  he 
delivereth  the  bread,  he 
shall  say,  "The  body  of  our 
Lord  Jesus  Christ,  which 
was  given  for  thee,  preserve 

othy  body  and  soul  unto 
everlasting  life,  and  take 
and  eat  this  in  remem- 
brance," &c. 


We  desire,  that  at  the  dis- 
tribution of  the  bread  and 
wine  to  the  communicants,  we 
may  use  the  words  of  our 
Saviour  as  near  as  may  be, 
and  that  the  minister  be  not 
required  to  deliver  the  bread 
and  w  ine  into  every  particu- 
lar communicant's  hand,  and 
to  repeat  the  words  to  each 
one  in  the  singular  number, 
but  that  it  may  suffice  to 
speak  them  to  divers  jointly, 
according  to  our  Saviour's  ex- 
ample. 

We  also  desire  that  the 
kneeling  at  the  sacrament  (it 
being  not  that  gesture  which 
the  apostles  used,  though  Christ  was  personally  present 
5  amongst  them,  nor  that  which  was  used  in  the  purest  and 
primitive  times  of  the  church)  may  be  left  free,  as  it  was  i 
and  2  Edw.,  "As  touching  kneeling,  &c,  they  may  be  used  or 
left  as  every  man's  devotion  serveth,  without  blame." 


Eubrick. 
d    And  note,  that  every 
parishioner  shall  commu- 


Exception. 

Forasmuch  as  every  par- 
ishioner is  not  duly  qualified 


322 


The  exceptions  against 


[documents. 


for  the  Lord's  supper,  and 
those  habitually  prepared  are 
not  at  all  times  actually  dis- 
posed, but  many  may  be  hin- 
dered by  the  providence  of 5 
God,  and  some  by  the  dis- 
temper of  their  own  spirits, 
we  desire  this  rubrick  may  be 
either  wholly  omitted,  or  thus 
altered : 

"  Every  minister  shall  be  bound  to  administer  the  sacra- 
ment of  the  Lord's  supper  at  least  thrice  a  year,  provided  10 
there  be  a  due  number  of  communicants  manifesting  their 
desires  to  receive. 

"  And  we  desire  that  the  following  rubrick  in  the  Common 
Prayer-book,  in  5  and  6  Edw.,  established  by  law  as  much 
as  any  other  part  of  the  Common  Prayer-book,  may  be  re-  15 
stored  for  the  vindicating  of  our  church  in  the  matter  of 
kneeling  at  the  sacrament  (although  the  gesture  be  left  in- 
different) :  "  Although  no  order  can  be  so  perfectly  devised 
but  it  may  be  of  some,  either  for  their  ignorance  and  in- 
firmity, or  else  of  malice  and  obstinacy,  misconstrued,  de-20 
praved,  and  interpreted  in  a  wrong  part ;  and  yet,  because 
brotherly  charity  willeth  that,  so  much  as  conveniently  may 
be,  offences  should  be  taken  away  ;  therefore  are  we  willing  to 
do  the  same.    Whereas  it  is  ordained  in  the  Book  of  Com- 
mon-prayer, in  the  administration  of  the  Lord's  supper,  that  25 
the  communicant  kneeling  should  receive  the  holy  commu- 
nion, which  thing  being  well  meant  for  a  signification  of  the 
humble  and  grateful  acknowledging  of  the  benefits  of  Christ 
given  unto  the  worthy  receivers,  and  to  avoid  the  prophana- 
tion  and  disorder  which  about  the  holy  communion  might  3° 
else  ensue,  lest  yet  the  same  kneeling  might  be  thought  or 
taken  otherwise,  we  do  declare,  that  it  is  not  meant  thereby 
that  any  adoration  is  done  or  ought  to  be  done  either  unto 
the  sacramental  bread  or  wine  there  bodily  received,  or  unto 
any  real  or  essential  presence  there  being  of  Christ's  natural  35 
flesh  and  blood :  for  as  concerning  the  sacramental  bread  and 
wine,  they  remain  still  in  their  very  natural  substances,  and 


nicate  at  the  least  three 
times  in  the  year,  of  which 
Easter  to  be  one,  and 
shall  also  receive  the  sa- 
craments and  other  rites, 
according  to  the  orders  in 
this  book  appointed. 


ch  apter  vii.  J      the  Book  of  Common  Prayer.  323 

therefore  may  not  be  adored,  for  that  were  idolatry  to  be 
abhorred  of  all  faithful  Christians  ;  and  as  concerning  the 
natural  body  and  blood  of  our  Saviour  Christ,  they  are  in 
heaven,  and  not  here,  for  it  is  against  the  truth  of  Chrisfs 
5  natural  body  to  be  in  more  places  than  in  one  at  one  time." 


OF  PUBLIC  BAPTISM. 

There  being  divers  learned,  pious  and  peaceable  ministers 
who  not  only  judge  it  unlawful  to  baptize  children  whose 
parents  both  of  them  are  atheists,  infidels,  hereticks,  or  un- 
1  baptised,  but  also  such  whose  parents  are  excommunicate 
persons,  fornicators,  or  otherwise  notorious  and  scandalous 
sinners ;  we  desire  they  may  not  be  enforced  to  baptize  the 
children  of  such,  until  they  have  made  due  profession  of  their 
repentance. 


Before  Baptism. 

Rubrick. 
Parents  shall  give  no- 
tice over  night,  or  in  the 
morning'. 


Exception. 

We  desire  that  more  timely 
notice  may  be  given. 


And  the  godfathers,  and 
the  godmothers,  and  the 
people  with  the  children, 
&c. 


Rubrick.  Exception. 

Here  is  no  mention  of  the 
parents,  in  whose  right  the 
child  is  baptised,  and  who  are 
fittest  both  to  dedicate  it 
unto  God,  and  to  covenant  for 
it  :  we  do  not  know  that  any 
25  persons  except  the  parents,  or  some  others  appointed  by 
them,  have  any  power  to  consent  for  the  children,  or  to  enter 
them  into  covenant.  We  desire  it  maybe  left  free  to  parents, 
whether  they  will  have  sureties  to  undertake  for  their  children 
in  baptism  or  no. 

Y  2 


324 


The  exceptions  against  [documents. 


Rubrick. 
Ready  at  the  font. 

In  the  first  Prayer. 
By  the  baptism  of  thy 
welbelovecl  Son,  &c,  didst 
sanctify  the  flood  Jordan, 
and  all  other  waters,  to 
the  mystical  washing  away 
of  sin,  &c. 


The  third  Exhortation. 
Do  promise  by  you  that 
be  their  sureties. 


Exception. 
We  desire  it  may  be  so 
placed  as  all  the  congregation 
may  best  see  and  hear  the 
whole  administration.  5 

It  being  doubtful  whether 
either  the  flood  Jordan  or 
any  other  waters  were  sancti- 
fied to  a  sacramental  use  by 
Christ's  being  baptized,  and  10 
not  necessary  to  be  asserted, 
we  desire  this  may  be  other- 
wise expressed. 


The  Questions. 
Doest  thou  forsake,  &c. 
Doest  thou  believe,  &c. 
Wilt  thou  be  baptized, 
&c. 


We  know  not  by  what  right 
the  sureties  do  promise  and  15 
answer  in  the  name  of  the 
infant :  it  seemeth  to  us  also 
to  countenance  the  anabap- 
tistical  opinion  of  the  neces- 
sity of  an  actual  profession  of  2 
faith  and  repentance  in  order 
to  baptism.  That  such  a  pro- 
fession may  be  required  of 
parents  in  their  own  name, 
and  now  solemnly  renewed  when  they  present  their  children  2, 
to  baptism,  we  willingly  grant :  but  the  asking  of  one  for 
another  is  a  practice  whose  warrant  we  doubt  of ;  and  there- 
fore we  desire  that  the  two  first  interrogatories  may  be  put 
to  the  parents  to  be  answered  in  their  own  names,  and  the 
last  propounded  to  the  parents  or  pro-parents  thus,  "Will 3' 
you  have  this  child  baptized  into  this  faith  T 

The  second  Prayer  before 
Baptism. 


May  receive  remission 
of  sins  by  spiritual  regene- 
ration. 


This  expression  seeming  in- 
convenient, we  desire  it  may 
be  changed  into  this  ;  "  May 
be  regenerated  and  receive  35 
the  remission  of  sins." 


chapter  vii.]       the  Book  of  Common  Prayer. 


325 


In  the  Prayer  after  Baptism. 

That  it  hath  pleased 
thee  to  regenerate  this  in- 
fant'by  thy  Holy  Spirit. 


After  Baptism. 
5    Then  shall  the 
make  a  cross,  &c. 


priest 


We  cannot  in  faith  say, 
that  every  child  that  is  bap- 
tized is  "regenerated  by  God's 
Holy  Spirit at  least  it  is  a 
disputable  point,  and  there- 
fore we  desire  it  may  be  other- 
wise expressed. 

Concerning  the  cross  in 
baptism,  we  refer  to  our  18th 
general. 


OF  PRIVATE  BAPTISM. 

We  desire  that  baptism  may  not  be  administred  in  a 
private  place  at  any  time,  unless  by  a  lawful  minister,  and  in 
io  the  presence  of  a  competent  number  :  that  where  it  is  evident 
that  any  child  hath  been  so  baptised,  no  part  of  the  adminis- 
tration may  be  reiterated  in  publick,  under  any  limitations : 
and  therefore  we  see  no  need  of  any  liturgy  in  that  case. 

OF  THE  CATECHISM. 


15  Catechism. 

1  Quest.  What  is  your 
name,  &c. 

2  Quest.  Who  gave  you 
that  name  ? 

20  Ans.  My  godfathers  and 
my  godmothers  in  my  bap- 
tism. 

3  Quest.  What  did  your 
godfathers  and  godmothers 

'5  do  for  you  in  baptism  ? 
2  Ans.  In  my  baptism, 
wherein    I  was   made  a 


Exception. 

We  desire  these  three  first 
questions  may  be  altered  ; 
considering  that  the  far  greater 
number  of  persons  baptized 
within  these  twenty  years  last 
past,  had  no  godfathers  or 
godmothers  at  their  baptism ; 
the  like  to  be  done  in  the 
seventh  question. 

We  conceive  it  might  be 
more  safely  expressed  thus; 
"Wherein  I  was  visibly  ad- 
mitted into  the  number  of 
the  members  of  Christ,  the 


326 


The  exceptions  against  [documents. 


child  of  God,  a  member  of 
Christ,  and  an  inheritor  of 
the  kingdom  of  heaven. 

Of  the  Rehearsal  of  the  Ten 
Commandments. 
10  Ans.  My  duty  to- 
wards God  is  to  believe  in 
him,  &c. 


children  of  God,  and  the 
heirs  (rather  than  '  inherit- 
ors1) of  the  kingdom  of 
heaven." 

We  desire  that  the  com- 
mandments be  inserted  ac-5 
cording  to  the  new  transla- 
tion of  the  Bible. 

In  this  answer  there  seems 
to  be  particular  respect  to  the 
several  commandments  of  the 
first  table,  as  in  the  following  answer  to  those  of  the  second.  10 
And  therefore  we  desire  it  may  be  advised  upon,  whether  to 
the  last  word  of  this  answer  may  not  be  added,  "  particularly 
on  the  Lord's  day,"  otherwise  there  being  nothing  in  all  this 
answer  that  refers  to  the  fourth  commandment. 

14  Quest.  How  manysa-  That  these  words  may  be  15 
craments  hath  Christ  or-    omitted,    and  answer  thus 

dained,  &c?  ^ven;  "Two  ^  b*Ptism 

A      m  1  and  the  Lord's  supper.1"' 

Ans.  Iwo  only  as  gene-  rr 

rally  necessary  to  salva- 
tion. 


19  Quest.  What  is  re- 
quired of  persons  to  be 
baptized  ? 

Ans.  Repentance,  where- 
by they  forsake  sin ;  and 
faith,  whereby  they  sted- 
fastly  believe  the  promises 
of  God,  &c. 

20  Quest.  Why  then  are 
infants  baptized  when  by 
reason  of  their  tender  age 
they  cannot  perform  them? 


We  desire  that  the  entring 
infants  into  God's  covenant  20 
may  be  more  warily  expressed, 
and  that  the  words  may  not 
seem  to  found  their  baptism 
upon  a  really  actual  faith  and 
repentance  of  their  own  ;  and 
we  desire  that  a  promise  may 
not  be  taken  for  a  perform- 
ance of  such  faith  and  repent- 
ance :  and  especially,  that  it 
be  not  asserted  that  they  per- 
form these  by  the  promise  of 
their  sureties,  it  being  to  the 
seed  of  believers  that  the  cove- 


chapter  vii.]      the  Book  of  Common  Prayer. 


327 


Ans.  Yes  :  they  do  per-    nant  of  God  is  made ;  and  not 

form  by  their  sureties,  who    (that  we  can  find) to  a11  that 

promise    and    vow   them    have  such  believing  sureties, 

both  in  their  names.  who  are  neit*e*  nor 

pro-parents  of  the  child. 

5  In  the  general  we  observe,  that  the  doctrine  of  the  sacra- 
ments which  was  added  upon  the  conference  at  Hampton- 
Court,  is  much  more  fully  and  particularly  delivered  than  the 
other  parts  of  the  Catechism,  in  short  answers  fitted  to  the 
memories  of  children,  and  thereupon  we  offer  it  to  be  con- 
sidered : 

First,  Whether  there  should  not  be  a  more  distinct  and 
full  explication  of  the  Creed,  the  Commandments,  and  the 
Lord's  Prayer. 

Secondly,  Whether  it  were  not  convenient  to  add  (what 
15  seems  to  be  wanting)  somewhat  particularly  concerning  the 
nature  of  faith,  of  repentance,  the  two  covenants,  of  justifica- 
tion, sanctification,  adoption,  and  regeneration. 

OP  CONFIRMATION. 


The  last  Rubrick  before  the 
jo  Catechism. 

And  that  no  man  shall 
think  that  any  detriment 
shall  come  to  children  by 
deferring  of  their  confirm- 
Sation,  he  shall  know  for 
truth,  that  it  is  certain  by 
God's  word,  that  children 
being  baptized,  have  all 
things  necessary  for  their 
!;o  salvation,  and  be  undoubt- 
edly saved. 


Although  we  charitably  sup- 
pose the  meaning  of  these 
words  was  only  to  exclude  the 
necessity  of  any  other  sacra- 
ments to  baptized  infants ;  yet 
these  words  are  dangerous  as 
to  the  misleading  of  the  vul- 
gar, and  therefore  we  desire 
they  may  be  expunged. 


Rubrich  after  the  Catechism. 

So  soon  as  the  children 
can  say  in  their  mother- 


We  conceive  that  it  is  not 
a  sufficient  qualification  for 


328 


The  exceptions  against 


[documents. 


tongue  the  Articles  of  the 
Faith,  the  Lord's  Prayer, 
and  the  Ten  Command- 
ments, and  can  answer 
such  other  questions  of 
this  short  Catechism,  &c. 
then  shall  they  be  brought 
to  the  bishop,  &c.  and  the 
bishop  shall  confirm  them. 


confirmation,  that  children  be 
able  memoriter  to  repeat  the 
Articles  of  the  Faith,  com- 
monly called  the  Apostles'1 
Creed,  the  Lord's  Prayer,  and  5 
the  Ten  Commandments,  and 
to  answer  to  some  questions 
of  this  short  Catechism  ;  for 
it  is  often  found  that  children 
are  able  to  do  all  this  at  four  10 
or  five  years  old.  2dly,  It 
crosses  what  is  said  in  the 
third  reason  of  the  first  rubrick  before  confirmation,  concern- 
ing the  usage  of  the  church  in  times  past,  ordaining  that 
confirmation  should  be  ministred  unto  them  that  were  of  15 
perfect  age,  that  they  being  instructed  in  the  Christian  reli- 
gion, should  openly  profess  their  own  faith,  and  promise  to 
be  obedient  to  the  will  of  God.  And  therefore  (3dly)  we 
desire  that  none  may  be  confirmed  but  according  to  his 
Majesty's  Declaration,  viz.,  "  That  confirmation  be  rightly  20 
and  solemnly  performed  by  the  information,  and  with  the 
consent  of  the  minister  of  the  place.11 

Rubrick  after  the  Catechism. 


Then  shall  they  be 
brought  to  the  bishop  by 
one  that  shall  be  his  god- 
father or  godmother. 

The  Prayer  before  the  Impo- 
sition of  Hands. 
Who  hast  vouchsafed  to 
regenerate  these  thy  ser- 
vants by  water  and  the 
Holy  Ghost,  and  hast  given 
unto  them  the  forgiveness 
of  all  their  sins. 


This  seems  to  bring  in  an- 
other sort  of  godfathers  aud 
godmothers,  besides  those  25 
made  use  of  in  baptism  ;  and 
we  see  no  need  either  of  the 
one  or  the  other. 


This  supposeth  that  all  the 
children  who  are  brought  to  30 
be  confirmed  have  the  Spirit 
of  Christ,  and  the  forgiveness 
of  all  their  sins ;  whereas  a 
great  number  of  children  at 
that  age,  having  committed  35 
many  sins  since  their  baptism. 


chapter  vii.]      the  Book  of  Common  Prayer.  329 

do  shew  no  evidence  of  serious  repentance,  or  of  anv  special 
saving  grace  ;  and  therefore  this  confirmation  (if  administred 
to  such)  would  be  a  perilous  and  gross  abuse. 

Rubrick  before  the  Imposition 
5  of  Hands. 

Then  the  bishop  shall  This  seems  to  put  a  higher 
lay  his  hand  on  every  child  value  upon  confirmation  than 
severally.  uPon  baptism  or  the  Lord's 

supper  ;  for  according  to  the 
rubrick   and   order   in  the 
Common  Prayer  Book,  every  deacon  may  baptize,  and  every 
10  minister  may  consecrate  and  administer  the  Lord's  supper, 
but  the  bishop  only  may  confirm. 

The  Prayer  after  Imposition 
of  Hands. 
We  make  our  humble 
15  supplications  unto  thee  for 

these  children;  upon  whom, 

after  the  example  of  thy 

holy  apostles,  we  have  laid 

our  hands,  to  certifie  them 
20  by  this  sign  of  thy  favour 

and  gracious  goodness  to- 
wards them. 

We  desire  that  imposition  of  hands  may  not  be  made,  as 
here  it  is,  a  sign  to  certifie  children  of  God's  grace  and  favour 
'5  towards  them  ;  because  this  seems  to  speak  it  a  sacrament,  and 
is  contrary  to  that  fore-mentioned  25th  article,  which  saith, 
that  "  confirmation  hath  no  visible  sign  appointed  by  God." 

The  last  Rubrick  after  Con- 
firmation . 

M     None  shall  be  admitted       We  desire  that  confirma- 
to   the  holy  communion,     tion  may  not  be  made  so  ne- 


We  desire  that  the  prac- 
tice of  the  apostles  may  not 
be  alledged  as  a  ground  of 
this  imposition  of  hands  for 
the  confirmation  of  children, 
both  because  the  apostles  did 
never  use  it  in  that  case,  as 
also  because  the  Articles  of 
the  Church  of  England  de- 
clare it  to  be  a  "  corrupt  imi- 
tation of  the  apostles'  prac- 
tice," Acts  xxv. 


330 


The  exceptions  against 


[doccmexts. 


until  such  time  as  he  can 
say  the  Catechism,  and  be 
confirmed. 


cessary  to  the  holy  commu- 
nion, as  that  none  should  be 
admitted  to  it  unless  they  be 
confirmed. 


OF  TH 

The  man  shall  give  the 

woman  a  ring,  &c.   

shall  surely  perform  and 
keep  the  vow  and  cove- 
nant betwixt  them  made, 
whereof  this  ring  given 
and  received  is  a  token 
and  pledge,  &c. 


The  man  shall  say,  With 
my  body  I  thee  worship. 


In  the  name  of  the  Fa- 
ther, and  of  the  Son,  and 
of  the  Holy  Ghost. 


FORM  OF  SOLEMNIZATION  OF  MATRIMONY.  5 

Seeing  this  ceremony  of  the 
ring  in  marriage  is  made  ne- 
cessary to  it,  and  a  signifi- 
cant sign  of  the  vow  and  cove- 
nant betwixt  the  parties;  and  10 
Romish  ritualists  give  such 
reasons  for  the  use  and  insti- 
tution of  the  ring,  as  are 
either  frivolous  or  supersti- 
tious ;  it  is  desired  that  this  15 
ceremony  of  the  ring  in  mar- 
riage may  be  left  indifferent, 
to  be  used  or  forborn. 

This  word  "  worship"  being 
much  altered  in  the  use  of  it  20 
since  this  form  was  first  drawn 
up ;  we  desire  some  other  word 
may  be  used  instead  of  it. 

These  words  being  only 
used  in  baptism,  and  here  in 
the  solemnization  of  matri- 
mony, and  in  the  absolution 
of  the  sick ;  we  desire  it  may  be  considered,  whether  they 
should  not  be  here  omitted,  least  they  should  seem  to  favour 
those  who  count  matrimony  a  sacrament. 


Till  death  us  depart. 

Rubrick. 
Then   the  minister  or 
clerk  going  to  the  Lord's 
table,  shall  say  or  sing  this 
psalm. 


This  word  "  depart"  is  here 
improperly  used. 

Exception. 

W e  conceive  this  change  of 
place  and  posture  mentioned  35 
in  these  two  rubricks  is  need- 
less, and  therefore  desire  it 
may  be  omitted. 


( ii  a  iter  vii.]      the  Book  of  Common  Prayer. 


881 


Next  Rubrick. 

The  psalm  ended,  and  the  man  and  the  woman 
kneeling  before  the  Lord's  table,  the  priest  standing 
at  the  table,  and  turning  his  face,  &c. 


Collect. 

Consecrated  the  state  of 
matrimony  to  such  an  ex- 
cellent mystery. 

said  passage  in  this  collect 
of  making  matrimony  a  sacrament,  we  desire  that  clause  may 
be  altered  or  omitted. 


Exception. 

Seeing  the  institution  of 
marriage  was  before  the  fall, 
and  so  before  the  promise  of 
Christ,  as  also  for  that  the 

to  countenance  the  opinion 


Rubrick. 
Then   shall   begin  the 
communion,  and  after  the 
Gospel  shall  be  said  a  ser- 
mon, &c. 


Exception. 
This  rubrick  doth  either 
enforce  all  such  as  are  unfit 
for  the  sacrament  to  forbear 
marriage,  contrary  to  Scrip- 
ture, which  approves  the  mar- 
riage of  all  men  ;  or  else  com- 
pels all  that  marry  to  come 
to  the  Lord's  table,  though 
never  so  unprepared  ;  and 
therefore  we  desire  it  may  be 
omitted,  the  rather  because 
that  marriage  festivals  are  too 
often  accompanied  with  such  divertisements  as  are  unsuitable 
to  those  Christian  duties,  which  ought  to  be  before  and  follow 
after  the  receiving  of  that  holy  sacrament. 


Last  Rubrick. 
The  new  married  per- 
sons the  same  day  of  their 
marriage  must  receive  the 
holy  communion. 


OF  THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


Rubrick  before  Absolution. 

Here  shall  the  sick  per- 
son make  a  special  confes- 
sion, &c,  after  which  con- 
fession the  priest  shall  ab- 
solve him  after  this  sort  : 


Exception. 
Forasmuch  as  the  condi- 
tions of  sick  persons  be  very 
various  and  different,  the  mi- 
nister may  not  only  in  the  ex- 
hortation, but  in  the  prayer 
also  be   directed   to  apply 


332 


The  exceptions  against  [documents. 


Our  Lord  Jesus  Christ,  himself  to  the  particular  con- 
Sec,  and  by  his  authority  dition  of>  the  person,  as  he 
committed  to  me,  I  ab-  shall  find  most  suitable  to  the 
solve  thee.  present  occasion,  with  due  re- 

gard had  both  to  his  spiritu-  5 
al  condition  and  bodily  weak- 
ness ;  and  that  the  absolution  may  only  be  recommended  to 
the  minister  to  be  used  or  omitted  as  he  shall  see  occasion. 

That  the  form  of  absolution  be  declarative  and  conditional, 
as,  "  I  pronounce  thee  absolved,11  instead  of,  "  I  absolve  thee,"  10 
"  if  thou  doest  truly  repent  and  believe."1 

OF  THE  COMMUNION  OF  THE  SICK. 

Rubrick. 
But  if  the  sick  person 
be  not  able  to  come  to 
church,  yet  is  desirous  to 
receive  the  communion  in 
his  house,  then  he  must 
give  knowledge  over-night, 
or  else  early  in  the  morn- 
ing, to  the  curate  ;  and 
having  a  convenient  place 
in  the  sick  man's  house,  he 
shall  there  administer  the 
holy  communion. 


Consider,  that  many  sick 
persons  either  by  their  igno-  15 
ranee  or  vicious  life,  without 
any  evident  manifestation  of 
repentance,  or  by  the  nature 
of  the  disease  disturbing  their 
intellectuals,  be  unfit  for  re- 20 
ceiving  the  sacrament.    It  is 
proposed,  that  the  minister 
be  not  enjoyned  to  administer 
the  sacrament  to  every  sick 
person  that  shall  desire  it,  25 
but  only  as  he  shall  judge  ex- 
pedient. 


OF  THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 

We  desire  it  may  be  expressed  in  a  rubrick,  that  the 
prayers  and  exhortations  here  used  are  not  for  the  benefit  of 
the  dead,  but  only  for  the  instruction  and  comfort  of  the 
living. 


First  Rubrick. 
The  priest  meeting  the 
corpse  at  the  church-stile, 
shall  say,  or  else  the  priest 
and  clerk  shall  sing,  &c. 


We  desire  that  ministers 
may  be  left  to  use  their  dis- 
cretion in  these  circumstances,  3s 
and  to  perforin  the  whole  ser- 
vice in  the  church,  if  they 


chapter  vii.]       the  Book  of  Common  Prayer.  333 

think  fit,  for  the  preventing  of  these  inconveniences  which 
many  times  both  ministers  and  people  are  exposed  unto  by 
standing  in  the  open  air. 


The  second  Rubrick. 
5    When  they  come  to  the 
grave  the  priest  shall  say, 
&c. 

Forasmuch  as  it  hath  These  words  cannot  in  truth 
pleased  Almighty  God,  of  be  said  of  persons  living  and 
ohis  great  mercy  to  take  d7ing  in  °Pen  and  notorious 
unto  himself  the  soul  of  sins' 
our  dear  brother  here  de- 
parted ;  we  therefore  commit  his  body  to  the  ground 
in  sure  and  certain  hope  of  resurrection  to  eternal  life. 


These  words  may  harden 
the  wicked,  and  are  incon- 
sistent with  the  largest  ra- 
tional charity. 


i  The  first  Prayer. 

We  give  thee  hearty 

thanks  for  that  it  hath 

pleased   thee    to  deliver 

this  our  brother  out  of 
othe  miseries  of  this  sinful 

world,  &c. 

That  we  with  this  our  brother,  and  all  other  de- 
parted in  the  true  faith  of  thy  holy  Name,  may  have 
our  perfect  confirmation  and  bliss. 


5  TJie  last  Prayer. 

That  when  we  depart 
this  life,  we  may  rest  in 
him,  as  our  hope  is  this 
our  brother  doth. 


These  words  cannot  be  used 
with  respect  to  those  persons 
who  have  not  by  their  actual 
repentance  given  any  ground 
for  the  hope  of  their  blessed 
estate. 


334 


The  exceptions  aga'mst  [documents. 


OF  THE  THANKSGIVING  OF  WOMEN  AFTER  CHILD-BIRTH,  COMMONLY 
CALLED  CHURCHING  OF  WOMEN. 


The  woman  shall  come 
unto  the  church,  and  there 
shall  kneel  down  in  some 
convenient  place  nigh  unto 
the  place  where  the  tahle 
stands,  and  the  priest  stand- 
ing by  her  shall  say,  &c. 

Bubrick. 
Then  the  priest  shall 
say  this  psalm,  121. 

O  Lord,  save  this  wo- 
man thy  servant. 

Ans.  Which  putteth  her 
trust  in  thee. 


Last  Bubrick. 
The  woman  that  comes 
to  give  thanks,  must  offer 
the  accustomed  offerings. 

The  same  Bubrick. 
And  if  there  be  a  com- 
munion, it  is  convenient 
that  she  receive  the  holy 
communion. 


In  regard  that  the  women's 
kneeling  near  the  table  is  in 
many  churches  inconvenient,  5 
we  desire  that  these  words 
may  be  left  out,  and  that  the 
minister  may  perform  that 
service  either  in  the  desk  or 
pulpit.  i 

Exception. 

This  psalm  seems  not  to  be 
so  pertinent  as  some  other, 
viz.  as  psalm  113.  and  psalm 
128.  1 

It  may  fall  out  that  a  wo- 
man may  come  to  give  thanks 
for  a  child  born  in  adultery  or 
fornication,  and  therefore  we 
desire  that  something  may  be  2 
required  of  her  by  way  of  pro- 
fession of  her  humiliation,  as 
well  as  of  her  thanksgiving. 

This  may  seem  too  like  a 
Jewish    purification,   rather  2 
than  a  Christian  thanksgiving. 


We  desire  this  may  be  inter- 
preted of  the  duly  qualified  ; 
for  a  scandalous  sinner  may  31 
come  to  make  this  thanks- 
giving. 


Thus  have  we  in  all  humble  pursuance  of  his  majesty's 
most  gracious  endeavours  for  the  publick  weal  of  this  church, 


chapter  vh.]      the  Book  of  Common  Prayer. 


335 


drawn  up  our  thoughts  and  desires  in  this  weighty  affair, 
which  we  humbly  offer  to  his  majesty's  commissioners  for 
their  serious  and  grave  consideration ;  wherein  we  have  not 
the  least  thought  of  depraving  or  reproaching  the  Book  of 

i  Common  Prayer,  but  a  sincere  desire  to  contribute  our  endea- 
vours towards  the  healing  the  distempers,  and  (as  soon  as 
may  be)  reconciling  the  minds  of  brethren.  And  inasmuch  as 
his  majesty  hath  in  his  gracious  declaration  and  commission 
mentioned  new  forms  to  be  made  and  suted  to  the  several 

>  parts  of  worship ;  we  have  made  a  considerable  progress 
therein,  and  shall  (by  God's  assistance)  offer  them  to  the 
reverend  commissioners  with  all  convenient  speed.  And  if 
the  Lord  shall  graciously  please  to  give  a  blessing  to  these 
our  endeavours,  we  doubt  not  but  the  peace  of  the  church 

;  will  be  thereby  setled,  the  hearts  of  ministers  and  people 
comforted  and  composed,  and  the  great  mercy  of  unity  and 
stability  (to  the  immortal  honour  of  our  most  dear  soveraign) 
bestowed  upon  us  and  our  posterity  after  us. 


VI. 


The  Answer  of  the  Bishops  to  the  Exceptions  of  the  Ministers. 

>  1.  Before  we  come  to  the  proposals  it  will  be  perhaps 
necessary  to  say  a  word  or  two  to  the  preface,  wherein  they 
begin  with  a  thankful  acknowledgment  of  his  majestie's  most 
princely  condescension ;  to  which  we  shall  only  say,  that  we 
conceive  the  most  real  expression  of  their  thankfulness  had 

jbeen  a  hearty  compliance  with  his  ma"'5  earnest  and  pas- 
sionate request  for  the  use  of  the  present  liturgy,  at  least 
so  much  of  it  as  they  acknowledge  by  these  papers  to  be 
lawful  :  how  far  they  have  in  this  expressed  their  thankful- 
ness the  world  sees,  we  need  not  say. 


336 


The  answer  of  the  bishops 


[documents. 


2.  It  can  be  no  just  cause  of  offence  to  mind  them  of  their 
duty,  as  they  do  us  of  ours,  telling  us  it  is  our  duty  to  imitate 
the  apostles1  practice  in  a  special  manner,  to  be  tender  of  the 
churches  peace,  and  to  advise  of  such  expedients,  as  may 
conduce  to  the  healing  of  breaches,  and  uniting  those  that 
differ.  For  preserving  of  the  churches  peace  we  know  no 
better  nor  more  efficacious  way  than  our  set  liturgy ;  there 
being  no  such  way  to  keep  us  from  schism,  as  to  speak  all 
the  same  thing,  according  to  the  apostle. 

3.  This  experience  of  former  and  latter  times  hath  taught 
us ;  when  the  liturgy  was  duly  observed  we  lived  in  peace ; 
since  that  was  laid  aside  there  hath  been  as  many  modes 
and  fashions  of  public  worship,  as  fancies.  We  have  had 
continual  dissentions,  which  variety  of  services  must  needs 
produce,  whilst  every  one  naturally  desires,  and  endeavours  i 
not  only  to  maintain,  but  to  prefer  his  own  way  before  all 
others  ;  whence  we  conceive  there  is  no  such  way  to  the 
preservation  of  peace,  as  for  all  to  return  to  the  strict  use 
and  practice  of  the  form. 

4.  And  the  best  expedients  to  unite  us  to  that  again,  and  2  - 
so  to  peace,  are,  besides  our  prayers  to  the  God  of  peace, 

to  make  us  all  of  one  mind  in  a  house,  to  labour  to  get  true 
humility,  which  would  make  us  think  our  guides  wiser  and 
fitter  to  order  us  than  we  ourselves,  and  Christian  charity, 
which  would  teach  us  to  think  no  evil  of  our  superiors,  but  to  2; 
judge  them  rather  careful  guides  and  fathers  to  us ;  which 
being  obtained,  nothing  can  be  imagined  justly  to  hinder  us 
from  a  ready  compliance  to  this  method  of  service  appointed 
by  them,  and  so  live  in  unity. 

5.  If  it  be  objected  that  the  liturgy  is  in  any  way  sinful 
and  unlawful  for  us  to  join  with,  it  is  but  reason  that  this  be 
first  proved  evidently  before  any  thing  be  altered ;  it  is  no 
argument  to  say  that  multitudes  of  sober  pious  persons 
scruple  the  use  of  it,  unless  it  be  made  to  appear  by  evident 
reasons  that  the  liturgy  gave  the  just  grounds  to  make  such 
scruples.  For  if  the  bare  pretence  of  scruples  be  sufficient 
to  exempt  us  from  obedience,  all  law  and  order  is  gone. 

6.  On  the  contrary,  we  judge  that  if  the  liturgy  should  be 
altered,  as  is  there  required,  not  only  a  multitude  but  the 


chapter  vii.]     to  the  exceptions  of  the  ministers. 


337 


generality  of  the  soberest  and  most  loyal  children  of  the 
Church  of  England  would  justly  be  offended,  since  such  an 
alteration  would  be  a  virtual  confession  that  this  liturgy  were 
an  intolerable  burthen  to  tender  consciences,  a  direct  cause 
5  of  schism,  a  superstitious  usage  (upon  which  pretences  it 
is  here  desired  to  be  altered)  ;  which  would  at  once  both 
justify  all  those  which  have  so  obstinately  separated  from  it, 
as  the  only  pious  tender-conscienced  men,  and  condemn  all 
those  that  have  adhered  to  that,  in  conscience  of  their  duty 

io  and  loyalty,  with  their  loss  or  hazard  of  estates,  lives,  and 
fortunes,  as  men  superstitious,  schismatical.  and  void  of 
religion  and  conscience.  For  this  reason  and  those  that 
follow,  we  cannot  consent  to  such  an  alteration  as  is  desired, 
till  these  pretences  be  proved  ;  which  we  conceive  in  no  wise 

15  to  be  done  in  these  papers,  and  shall  give  reasons  for  this 
our  judgment. 

Prop.  1.  §.  1.  To  the  first  general  proposal  we  answer. 
That  as  to  that  part  of  it  which  requires  that  the  matter  of 
the  liturgy  may  not  be  private  opinion  or  fancy,  that  being 

20  the  way  to  perpetuate  schism  ;  the  church  hath  been  careful 
to  put  nothing  into  the  liturgy,  but  that  which  is  either 
evidently  the  word  of  God,  or  what  hath  been  generally 
received  in  the  catholic  church  ;  neither  of  which  can  be 
called  private  opinion,  and  if  the  contrary  can  be  proved,  we 

■  wish  it  out  of  the  liturgy. 

§.  2.  AVe  heartily  desire  that,  according  to  this  proposal, 
great  care  may  be  taken  to  suppress  those  private  con- 
ceptions of  prayers  before  and  after  sermon,  lest  private 
opinions  be  made  the  matter  of  prayer  in  public,  as  hath 

,oand  will  be,  if  private  persons  take  liberty  to  make  public 
prayers. 

§.  3.  To  that  part  of  the  proposal  that  the  prayers  may 
consist  of  nothing  doubtful  or  questioned  by  pious,  learned, 
and  orthodox  persons,  they  not  determining  who  be  those 
3 orthodox  persons;  we  must  either  take  all  them  for  orthodox 
persons,  who  shall  confidently  affirm  themselves  to  be  such. 
.   and  then  we  say  first,  the  demand  is  unreasonable,  for  some 
such  as  call  themselves  orthodox  have  questioned  the  prime 
article  of  our  Creed,  even  the  Divinity  of  the  Son  of  God, 
z 


338 


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[documents. 


and  yet  there  is  no  reason  we  should  part  with  our  Creed  for 
that.  Besides,  the  proposal  requires  impossibility  ;  for  there 
never  was,  nor  is,  nor  can  be  such  prayers  made,  as  have  not 
been,  nor  will  be  questioned  by  some  who  call  themselves 
pious,  learned,  and  orthodox.  If  by  orthodox  be  meant  5 
those  who  adhere  to  Scripture  and  the  catholic  consent  of 
antiquity,  we  do  not  yet  know  that  any  part  of  our  liturgy 
hath  been  questioned  by  such. 

§.4.  To  those  generals  "loading  public  form  with  church 
pomp,  garments,  imagery,  and  many  superfluities  that  creep  ic 
into  the  church  under  the  name  of  order  and  decency,  in- 
cumbering churches  with  superfluities,  over  rigid  reviving  of 
obsolete  customs,  fcc."  we  say  that  if  these  generals  be 
intended  as  applicable  to  our  liturgy  in  particular,  they 
are  gross  and  foul  slanders,  contrary  to  their  profession,  i  = 
(page  ult.)  and  so  either  that  or  this  contrary  to  their  con- 
science ;  if  not,  they  signify  nothing  to  the  present  business, 
and  so  might  with  more  prudence  and  candour  have  been 
omitted. 

Prop.  2.  It  was  the  wisdom  of  our  reformers  to  draw  up  2c 
such  a  liturgy  as  neither  Romanist  nor  protestant  could  justly 
except  against;  and  therefore  as  the  first  never  charged  it 
with  any  positive  errors,  but  only  the  want  of  something 
they  conceived  necessary,  so  it  was  never  found  fault  with 
by  those  to  whom  the  name  of  protestants  most  properly  25 
belongs,  those  that  profess  the  Augustan  confession :  and 
for  those  who  unlawfully  and  sinfully  brought  it  into  dislike  j 
with  some  people,  to  urge  the  present  state  of  affairs  as  an 
argument  why  the  book  should  be  altered,  to  give  them 
satisfaction,  and  so  that  they  should  take  advantage  by  their  30 ir 
own  unwarrantable  acts,  is  not  reasonable. 

Prop.  3,  4.  The  3d  and  4th  proposals  may  go  together, 
the  demand  in  both  being  against  responsals  and  alternate 
readings,  in  hymns  and  psalms  and  litany,  &c,  and  that 
upon  such  reason  as  doth  in  truth  enforce  the  necessity  of  35 
continuing  them  as  they  are,  namely  for  edification.  They 
would  take  these  away,  because  they  do  not  edify ;  and  upon 
that  very  reason  they  should  continue,  because  they  do  edify, 
if  not  by  informing  of  our  reasons  and  understandings  (the 


chapter  vii.]      to  the  exceptions  of  the  ministers.  339 

prayers  and  hymns  were  never  made  for  a  catechism),  yet  by 
quickening,  continuing,  and  uniting  our  devotion,  which  is  apt 
to  freeze  or  sleep,  or  flat  in  a  long  continued  prayer  or  form : 
it  is  necessary  therefore  for  the  edifying  of  us  therein  to  be 

Soften  called  upon  and  awakened  by  frequent  Amens,  to  be 
excited  and  stirred  up  by  mutual  exultations,  provocations, 
petitions,  holy  contentions  and  strivings,  which  shall  most 
shew  his  own,  and  stir  up  others1  zeal  to  the  glory  of  God. 
For  this  purpose  alternate  reading  repetitions  and  responsals 

io  are  far  better  than  a  long  tedious  prayer.  Nor  is  this  our 
opinion  only,  but  the  judgment  of  former  ages,  as  appears  by 
the  practice  of  ancient  Christian  churches,  and  of  the  Jews 
also  :  (Socrat.  1.  vi.  c.  8.  Theodor.  1.  ii.  c.  24.  2  Chron.  vii.  1,  4. 
Ezra  iii.  1 1 .)    But  it  seems,  they  say,  to  be  against  the 

15  Scripture,  wherein  the  minister  is  appointed  for  the  people  in 
public  prayers,  the  people's  part  being  to  attend  with  silence, 
and  to  declare  their  assent  in  the  close  by  saying  Amen : 
if  they  mean  that  the  people  in  public  services  must  only 
say  this  word  Amen,  as  they  can  no  where  prove  it  in  the 

jo  Scriptures,  so  it  doth  certainly  seem  to  them  tha  t  it  can  not 
be  proved ;  for  they  directly  practise  the  contrary  in  one 
of  their  principal  pai'ts  of  worship,  singing  of  psalms,  where 
the  people  bear  as  great  a  part  as  the  minister.  If  this 
way  be  done  in  Hopkins,  why  not  in  David's  Psalms ;  if 

5 in  metre,  why  not  in  prose;  if  in  a  psalm,  why  not  in  a 
litany  ? 

Prop.  5.  §.  1.  It  is  desired  that  nothing  should  be  in  the 
liturgy  which  so  much  as  seems  to  countenance  the  observa- 
tion of  Lent  as  a  religious  fast ;  and  this  as  an  expedient  to 

,o  peace ;  which  is  in  effect  to  desire  that  this  our  church  may 
be  contentious  for  peace1  sake,  and  to  divide  from  the  church 
catholic,  that  we  may  live  at  unity  among  ourselves.  For 
St.  Paul  reckons  them  amongst  the  lovers  of  contention,  who 
shall  oppose  themselves  against  the  customs  of  the  churches 

5  of  God.  That  the  religious  observation  of  Lent  was  a  custom 
of  the  churches  of  God,  appears  by  the  testimonies  following. 
Chrys.  Serm.  xi.  in  Heb.  x.  Cyrill.  Catec.  Myst.  5.  St.  Aug. 
Ep.  119.  "  ut  40  dies  ante  Pascha  observentur,  ccclesiae  con- 
suetudo  roboravit.11    And  St.  Hierom  ad  Marcel,  says  it  was 


340 


The  answer  of  the  bishops 


[documents. 


"  secundum  traditionem  apostoloruin  :"  this  demand  then  tends 
not  to  peace  but  dissention.  The  fasting  forty  days  may  be 
in  imitation  of  our  Saviour  for  all  that  is  here  said  to  the 
contrary ;  for  though  we  cannot  arrive  to  his  perfection,  ab- 
staining wholly  from  meat  so  long,  yet  we  may  fast  40  days  5 
together,  either  Cornelius'  fast,  till  3  of  the  clock  afternoon, 
or  St.  Peter's  fast  till  noon,  or  at  least  Daniel's  fast,  abstain- 
ing from  meats  and  drinks  of  delight,  and  thus  far  imitate 
our  Lord. 

§.  2.  Nor  does  the  act  of  parliament  5  Eliz.  forbid  it ;  we  10 
dare  not  think  a  parliament  did  intend  to  forbid  that  which 
Christ's  church  hath  commanded.    Nor  does  the  act  deter- 
mine any  thing  about  Lent  fast,  but  only  provide  for  the 
maintenance  of  the  navy,  and  of  fishing  in  order  thereunto, 
as  is  plain  by  the  act.    Besides  we  conceive  that  we  must  15 
not  so  interpret  one  act  as  to  contradict  another,  being  still 
in  force  and  unrepealed.    Now  the  act  of  1  Eliz.  confirms  the 
whole  liturgy,  and  in  that  the  religious  keeping  of  Lent, 
with  a  severe  penalty  upon  those  who  shall  by  open  words 
speak  any  thing  in  derogation  of  any  part  thereof :   and  20 
therefore  that  other  act  of  5  Eliz.  must  not  be  interpreted 
to  forbid  the  religious  keeping  of  Lent. 

Prop.  6.  The  observation  of  saints'  days  is  not  as  of 
divine  but  ecclesiastical  institution,  and  therefore  it  is  not 
necessary  that  they  should  have  any  other  ground  in  Scrip-  25 
ture  than  all  other  institutions  of  the  same  nature,  so  that 
they  be  agreeable  to  the  Scripture  in  the  general  end,  for  the 
promoting  piety.  And  the  observation  of  them  was  an- 
cient, as  appears  by  the  rituals  and  liturgies,  and  by  the  joint 
consent  of  antiquity,  and  by  the  ancient  translation  of  the  30 
Bible,  as  the  Syriac  and  Ethiopic,  where  the  lessons  ap- 
pointed for  holydays  are  noted  and  set  down ;  the  former  of 
which  was  made  near  the  apostles'  times.  Besides  our  Saviour 
himself  kept  a  feast  of  the  churches  institution,  viz.  the  feast 
of  the  dedication  (St.  John  x.  22.).  The  chief  end  of  these  35 
days  being  not  feasting,  but  the  exercise  of  holy  duties, 
they  are  fitter  called  holydays  than  festivals :  and  though 
they  be  all  of  like  nature,  it  doth  not  follow  that  they  are 
equal.    The  people  may  be  dispensed  with  for  their  work  , 


chapter  vii.]     to  the  exceptions  of  the  ministers. 


341 


after  the  service,  as  authority  pleaseth.  The  other  names 
are  left  in  the  calendar,  not  that  they  should  be  so  kept 
as  holydays,  but  they  are  useful  for  the  preservation  of 
their  memories,  and  for  other  reasons,  as  for  leases,  law- 
5  days,  &c. 

Prop.  7.  §.  1.  This  makes  all  the  liturgy  void,  if  every  min- 
ister may  put  in  and  leave  out  at  his  discretion. 

§.  2.  The  gift  or  rather  spirit  of  prayer  consists  in  the 
inward  graces  of  the  Spirit,  not  in  extempore  expressions, 
io  w  hich  any  man  of  natural  parts,  having  a  voluble  tongue 
and  audacity,  may  attain  to  without  any  special  gift. 

§.  3.  But  if  there  be  any  such  gift,  as  is  pretended,  it  is  to 
i    be  subject  to  the  prophets  and  to  the  order  of  the  church. 

§.  4.  The  mischiefs  that  come  by  idle,  impertinent,  ridi- 
5  iS  culous,  sometimes  seditious,  impious,  and  blasphemous  ex- 
pressions, under  pretence  of  the  gift,  to  the  dishonor  of  God 
and  scorn  of  religion,  being  far  greater  than  the  pretended 
good  of  exercising  the  gift,  it  is  fit  that  they  who  desire 
such  liberty  in  public  devotions,  should  first  give  the  church 
20  security,  that  no  private  opinions  should  be  put  into  their 
prayers,  as  is  desired  in  the  first  proposal ;  and  that  nothing 
contrary  to  the  faith  should  be  uttered  before  God,  or  offered 
up  to  him  in  the  church. 

§.5.  To  prevent  which  mischief  the  former  ages  knew  no 
?5  better  way  than  to  forbid  any  prayers  in  public,  but  such  as 
were  prescribed  by  public  authority.    Con.  Carthag.  Can.  106. 
Milev.  Can.  12. 

Prop.  9.  As  they  would  have  no  saints'  days  observed  by 
the  church,  so  no  apocryphal  chapter  read  in  the  church, 

50  but  upon  such  a  reason  as  would  exclude  all  sermons  as  well 
as  apocrypha;  viz.  because  the  holy  Scriptures  contain  in 
them  all  things  necessary,  either  in  doctrine  to  be  believed, 
or  in  duty  to  bo  practised.  If  so,  why  so  many  unnecessary 
sermons  ?  why  any  more  but  reading  of  Scriptures  ?  If  not- 

15  withstanding  their  sufficiency  sermons  be  necessary,  there  is 
no  reason  why  these  apocryphal  chapters  should  not  be  as 
useful,  most  of  them  containing  excellent  discourses,  and  rules 
of  morality.  It  is  heartily  to  be  wished  that  sermons  were  as 
good.    If  their  fear  be  that  by  this  mean,  those  books  may 


342 


The  answer  of  the  bishops 


[docl'ments. 


come  to  be  of  equal  esteem  with  the  canon,  they  may  be 
secured  against  that  by  the  title  which  the  church  hath  put 
upon  them,  calling  them  apocryphal :  and  it  is  the  churches 
testimony  which  teacheth  us  this  difference,  and  to  leave 
them  out  were  to  cross  the  practice  of  the  church  in  former  5 
ages. 

Prop.  10.  That  the  minister  should  not  read  the  com- 
munion service  at  the  communion  table,  is  not  reasonable 
to  demand,  since  all  the  primitive  church  used  it,  and  if  we 
do  not  observe  that  golden  rule  of  the  venerable  council  of  io 
Nice,  "  Let  ancient  customs  prevail,  till  reason  plainly 
requires  the  contrary,"  we  shall  give  offence  to  sober  Chris- 
tians by  a  causeless  departure  from  catholic  usage,  and  a 
greater  advantage  to  enemies  of  our  church,  than  our  bre- 
thren, I  hope,  would  willingly  grant.  The  priest  standing  at  15 
the  communion  table  seemeth  to  give  us  an  invitation  to  the 
holy  sacrament,  and  minds  us  of  our  duty,  viz.  to  receive 
the  holy  communion,  some  at  least  every  Sunday  ;  and  though 
we  neglect  our  duty,  it  is  fit  the  church  should  keep  her 
standing.  20 

Prop.  11.  It  is  not  reasonable  that  the  word  minister 
should  be  only  used  in  the  liturgy.  For  since  some  parts 
of  the  liturgy  may  be  performed  by  a  deacon,  others  by  none 
under  the  order  of  a  priest,  viz.  absolution,  consecration,  it 
is  fit  that  some  such  word  as  priest  should  be  used  for  those  25 
offices,  and  not  minister,  which  signifies  at  large  every  one 
that  ministers  in  that  holy  office,  of  what  order  soever  he  be ; 
the  word  curate  signifying  properly  all  those  who  are  trusted 
by  the  bishops  with  cure  of  souls,  as  anciently  it  signified,  is 
a  very  fit  word  to  be  used,  and  can  offend  no  sober  person.  3° 
The  word  Sunday  is  ancient,  (Just.  Mart.  Ap.  2.)  and  there- 
fore not  to  be  left  off. 

Prop.  12.  Singing  of  psalms  in  metre  is  no  part  of  the 
liturgy,  and  so  no  part  of  our  commission. 

Prop.  15.  "The  phrase  is  such,  fee."  The  church  in  her 
prayers  useth  no  more  offensive  phrase  than  St.  Paul  uses, 
when  he  writes  to  the  Corinthians,  Galatians,  and  others, 
calling  them  in  general  the  churches  of  God,  sanctified  in 
Christ  Jesus,  by  vocation  saints,  amongst  whom  notwith- 


1 


chapter  vii.  J      to  the  exceptions  of  the  ministers. 


343 


standing  there  were  many,  who  by  their  known  sins  (which 
the  apostle  endeavoured  to  amend  in  them)  were  not  properly 
such,  yet  he  gives  the  denomination  to  the  whole  from  the 
greater  part,  to  whom  in  charity  it  was  due,  and  puts  the 
5  rest  in  mind  what  they  have  by  their  baptism  undertaken 
to  be,  and  what  they  profess  themselves  to  be  ;  and  our 
prayers  and  the  phrase  of  them  surely  supposes  no  more  than 
that  they  are  saints  by  calling,  sanctified  in  Christ  Jesus,  by 
their  baptism  admitted  into  Christ's  congregation,  and  so 
io  to  be  reckoned  members  of  that  society,  till  either  they  shall 
separate  themselves  by  wilful  schism,  or  be  separated  by 
legal  excommunication  ;  which  they  seem  earnestly  to  desire, 
and  so  do  we. 

Prop.  1C.  §.  1.  The  connection  of  the  parts  of  our  liturgy 
r5  is  conformable  to  the  example  of  the  churches  of  God  before 
us,  and  have  as  much  dependence  as  is  usually  to  be  seen  in 
many  petitions  of  the  same  psalm  ;  and  we  conceive  the 
order  and  method  to  be  excellent,  and  must  do  so,  till  they 
tell  us  what  that  order  is  which  prayers  ought  to  have,  which 
20  is  not  done  here. 

§.  2.  The  collects  are  made  short  as  being  best  for  devo- 
tion, as  we  observed  before,  and  cannot  be  accounted  faulty, 
for  being  like  those  short  but  prevalent  prayers  in  Scripture : 
"  Lord,  be  merciful  to  me  a  sinner  :11  "  Son  of  David,  have 
25  mercy  on  us     "  Lord,  encrease  our  faith." 

§.  3.  Why  the  repeated  mention  of  the  name  and  attributes 
of  God  should  not  be  most  pleasing  to  any  godly  person,  we 
cannot  imagine ;  or  what  burden  it  should  seem,  when  David 
magnified  one  attribute  of  God's  mercy  26  times  together, 
,30  (psalm  xxxvi.)  Nor  can  we  conceive  why  the  name  and 
merits  of  Jesus  with  which  all  our  prayers  should  end,  should 
not  be  as  sweet  to  us  as  to  former  saints  and  martyrs,  with 
which  here  they  complain  our  prayers  do  so  frequently  end. 
Since  the  attributes  of  God  are  the  ground  of  our  hope  of 
35  obtaining  all  our  petitions,  such  prefaces  of  prayers  as  are 
taken  from  them,  though  they  have  no  special  respect  to  the 
petitions  following,  are  not  to  be  termed  unsuitable,  or  said 
to  have  fallen  rather  casually  than  orderly. 

Prop.  17.  §.  1.  Exc.  1.  There  are  besides  a  preparative 


344<  The  answer  of  the  bisltops  [document*. 

exhortation  several  preparatory  prayers:  "Despise  not,  O  Lord, 
humble  and  contrite  hearts which  is  one  of  the  sentences  in 
the  preface :  and  this  ;  "  That  those  things  may  please  him, 
which  we  do  at  this  present at  the  end  of  the  Absolution. 
And  again  immediately  after  the  Lord's  Prayer  before  the  5 
psalmody  :  "  O  Lord,  open  thou  our  lips,  fee."" 

§.2.  Exc.  2.  This  which  they  call  a  defect,  others  think 
they  have  reason  to  account  the  perfection  of  the  liturgy, 
the  offices  of  which  being  intended  for  common  and  general 
services,  would  cease  to  be  such  by  descending  to  particulars,  io 
as  in  confession  of  sin  ;  while  it  is  general,  all  persons  may 
and  must  join  in  it,  since  in  many  things  we  offend  all.  But 
if  there  be  a  particular  enumeration  of  sins,  it  cannot  be  so 
general  a  confession,  because  it  may  happen  that  some  or 
other  may  by  God's  grace  have  been  preserved  from  some  of  is 
those  sins  enumerated,  and  therefore  should  by  confessing 
themselves  guilty,  tell  God  a  lie;  which  needs  a  new  con- 
fession. 

§.  3.  As  for  original  sin,  though  we  think  it  an  evil  custom 
springing  from  false  doctrine,  to  use  any  such  expressions  as  20 
may  lead  people  to  think  that  to  the  persons  baptized  (in 
whose  persons  only  our  prayers  are  offered  up)  original  sin  is 
not  forgiven  in  their  holy  baptism  ;  yet  for  that  there  remains 
in  the  regenerate  some  relics  of  that  which  are  to  be  bewailed, 
the  church  in  her  confession  acknowledged  such  desires  of  25 
our  own  hearts  as  render  us  miserable  by  following  them  : 
That  there  is  no  health  in  us  :  that  without  God's  help  our 
frailty  can  not  but  fall :  that  our  mortal  nature  can  do  no 
good  tiling  without  him  :  which  is  a  clear  acknowledgment  of 
original  sin.  30 

§.  4.  Exc.  3.  We  know  not  what  public  pi-ay ers  are 
wanting,  nor  do  they  tell  us ;  the  usual  complaint  hath 
been,  that  there  were  too  many.  Neither  do  we  conceive  any 
want  of  public  thanksgivings;  there  being  in  the  liturgy 
Te  Deum,  Bencdictus,  Magnificat,  Benedicite,  Glory  be  to  35 
God  on  high,  Therefore  with  Angels  and  Archangels,  The 
doxology,  Glory  be  to  the  Father,  &c.  all  peculiar,  as  they 
require,  to  Gospel  worship,  and  fit  to  express  our  thanks  and 
honour  to  God  upon  every  particular  occasion  ;  and  occasional 


CHAPTER  VII.] 


to  the  exceptions  of  the  ministers. 


345 


thanksgivings  after  the  litany,  of  the  frequency  whereof 
themselves  elsewhere  complain,  who  here  complain  of  defect. 
If  there  be  any  forms  wanting,  the  church  will  provide. 

§.  5.  Exc.  4.  They  complain  that  the  liturgy  contains  too 
5 many  generals,  without  mention  of  the  particulars;  and 
the  instances  are  such  petitions  as  these  :  That  we  may 
do  God's  will :  to  be  kept  from  all  evil :  almost  the  very 
terms  of  the  petitions  of  the  Lord's  Prayer :  so  that  they 
must  reform  that,  before  they  can  pretend  to  mend  our 

io  liturgy  in  these  petitions. 

§.6.  Exc.  5.  We  have  deferred  this  to  the  proper  place, 
as  you  might  have  done. 

Prop.  18.  §.1.  We  are  now  come  to  the  main  and  prin- 
cipal demand  as  is  pretended,  viz.  the  abolishing  the  laws 

15  which  impose  any  ceremonies,  especially  three,  the  surplice, 
the  sign  of  the  cross,  and  kneeling.  These  are  the  yoke 
which,  if  removed,  there  might  be  peace.  It  is  to  be  sus- 
pected, and  there  is  reason  for  it  from  their  own  words, 
that  somewhat  else  pinches,  and  that  if  these  ceremonies 

20  were  laid  aside,  and  these  or  any  other  prayers  strictly 
enjoined  without  them,  it  would  be  deemed  a  burden 
intolerable :  it  seems  so  by  No.  7,  where  they  desire  that 
when  the  liturgy  is  altered,  according  to  the  rest  of  their 
proposals,  the  minister  may  have  liberty  to  add  and  leave 

2^  out  what  he  pleases.  Yet  because  the  imposition  of  these 
ceremonies  is  pretended  to  be  the  insupportable  grievance, 
we  must  of  necessity  either  yield  that  demand,  or  shew 
reason  why  we  do  not ;  and  that  we  may  proceed  the  better 
in  this  undertaking,  we  shall  reduce  the  sum  of  their  com- 

3°  plaint  to  these  several  heads,  as  we  find  them  in  their  papers : 
the  law  for  imposing  these  ceremonies  they  would  have 
abrogated  for  these  reasons  : 

1.  §.  2.  It  is  doubtful  whether  God  hath  given  power 
to  men  to  impose  such  signified  signs,  which  though  they  call 

35  them  significant,  yet  have  in  them  no  real  goodness  in  the 
judgment  of  the  imposers  themselves,  being  called  by  them 
things  indifferent ;  and  therefore  fall  not  under  St.  Paul's 
rule  of  "  omnia  decentcr,11  nor  are  suitable  to  the  simplicity 
of  the  Gospel  worship. 


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[documexis. 


2.  §.2.  Because  it  is  a  violation  of  the  royalty  of  Christ, 
and  an  impeachment  of  his  laws  as  insufficient,  and  so  those 
that  are  under  the  law  of  Deut.  xii.  "  Whatsoever  I  command 
you,  observe  to  do  ;  you  shall  take  nothing  from  it,  nor  add 
any  thing  to  it you  do  not  observe  these.  5 

3.  §.3.  Because  sundry  learned,  pious,  and  orthodox 
men  have  ever  since  the  reformation  judged  them  unwar- 
rantable ;  and  we  ought  to  be,  as  our  Lord  was,  tender  of 
weak  brethren,  not  to  offend  his  little  ones,  nor  to  lay  a 
stumblingblock  before  a  weak  brother.  io 

4.  §.4.  Because  these  ceremonies  have  been  the  fountain 
of  many  evils  in  this  church  and  nation,  occasioning  sad 
divisions  betwixt  minister  and  minister,  betwixt  minister  and 
people,  exposing  many  orthodox  preachers  to  the  displeasure 
of  rulers.  And  no  other  fruits  than  these  can  be  looked  for  15 
from  the  retaining  these  ceremonies. 

§.3.  rule  1.  Before  we  give  particular  answer  to  these 
several  reasons,  it  will  be  not  unnecessary  to  lay  down  some 
certain  general  premises  or  rules,  which  will  be  useful  in  our 
whole  discourse.  1.  That  God  hath  not  given  a  power  only,  20 
but  a  command  also,  of  imposing  whatsoever  should  be  truly 
decent  and  becoming  his  public  service,  (1  Cor.  xiv.)  After 
St.  Paul  had  ordered  some  particular  rules  for  praying, 
praising,  prophesying,  &c,  he  concludes  with  this  general 
canon,  Let  all  things  be  done  ivaxw°v^->  m  a  fit  scheme,  25 
habit,  or  fashion,  decently ;  and  that  there  may  be  uniformity 
in  those  decent  performances,  let  there  be  a  ra£is,  rule  or 
canon  for  that  purpose. 

§.  4.  rule  2.  Not  infeiiors  but  superiors  must  judge  what 
is  convenient  and  decent.    They  who  must  order  that  all  be  30 
done  decently,  must  of  necessity  first  judge  what  is  convenient 
and  decent  to  be  ordered. 

§.  5.  rule  3.  These  rules  and  canons  for  decency  made  and 
urged  by  superiors  are  to  be  obeyed  by  inferiors,  till  it  be 
made  as  clear  that  now  they  are  not  bound  to  obey,  as  it  is  35 
evident  in  general,  that  they  ought  to  obey  superiors.  For  if 
the  exemption  from  obedience  be  not  as  evident  as  the  com- 
mand to  obey,  it  must  needs  be  sin  not  to  obey. 

§.  6.  rule  4.  Pretence  of  conscience  is  no  exemption  from 


'  hapter  vii.]     to  the  exceptions  of  the  ministers. 


347 


obedience ;  for  the  law,  as  long  as  it  is  a  law,  certainly  binds 
to  obedience,  (Rom.  xiii.)  "  Ye  must  needs  be  subject. "  And 
this  pretence  of  a  tender  gainsaying  conscience  cannot 
abrogate  the  law,  since  it  can  neither  take  away  the  authority 
5  of  the  law-maker,  nor  make  the  matter  of  the  law  in  itself 
unlawful.  Besides,  if  pretence  of  conscience  did  exempt  from 
obedience,  laws  were  useless ;  whosoever  had  not  list  to  obey, 
might  pretend  tenderness  of  conscience,  and  be  thereby  set  at 
liberty ;  which  if  once  granted,  anarchy  and  confusion  must 
10  needs  follow. 

§.  7.  rule  5.  Though  charity  will  move  to  pity,  and  relieve 
those  that  are  truly  perplexed  or  scrupulous,  yet  we  must 
not  break  God's  command,  in  charity  to  them ;  and  therefore 
we  must  not  perform  public  services  undecently  or  disorderly 

15  for  the  ease  of  tender  consciences. 

§ .  8.  ans.  1 .  These  premised,  we  answer  to  your  first  reason 
that  those  things  which  we  call  indifferent,  because  neither 
expressly  commanded  nor  forbidden  by  God,  have  in  them  a 
real  goodness,  a  fitness  and  decency,  and  for  that  cause  are 

20  imposed,  and  may  be  so  by  the  rule  of  St.  Paul,  (1  Cor.  xiv.) 
by  which  rule,  and  many  others  in  Scripture,  a  power  is  given 
to  men  to  impose  signs,  which  are  never  the  worse  surely, 
because  they  signify  something  that  is  decent  and  comely : 
and  so  it  is  not  doubtful  whether  such  power  be  given. 

25  It  would  rather  be  doubtful  whether  the  church  could  impose 
such  idle  signs,  if  any  such  there  be,  as  signify  nothing. 

§.  9.  ans.  2.  To  the  second,  that  it  is  not  a  violation  of 
Christ's  royalty  to  make  such  laws  for  decency,  but  an  exercise 
of  his  power  and  authority,  which  he  hath  given  to  the 

3°  church :  and  the  disobedience  to  such  commands  of  superiors 
is  plainly  a  violation  of  his  royalty.  As  it  is  no  violation  of 
the  king's  authority,  when  his  magistrates  command  things 
according  to  his  laws ;  but  disobedience  to  the  command  of 
those  injunctions  of  his  deputies  is  violation  of  his  authority. 

35  Again,  it  can  be  no  impeachment  of  Christ's  laws  as  insuffi- 
cient, to  make  such  laws  for  decency,  since  our  Saviour,  as  is 
evident  from  the  precepts  themselves,  did  not  intend  by  them 
to  determine  every  minute  and  circumstance  of  time,  place, 

,    maimer  of  performance,  and  the  like,  but  only  to  command 


348 


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[doct.ments. 


in  general  the  substance  of  those  duties,  and  the  right  ends 
that  should  be  aimed  at  in  the  performance,  and  then  left 
every  man  in  particular  (whom  for  that  purpose  he  made 
reasonable)  to  guide  himself  by  rules  of  reason,  for  pri%ate 
services  :  and  appointed  governors  of  the  church  to  determine  5 
such  particularities  for  the  public.  Thus  our  Lord  com- 
manded prayers,  fasting,  &c. :  for  the  times  and  places  of 
performance  he  did  not  determine  every  of  them,  but  left 
them  to  be  guided  as  we  have  said.  So  that  it  is  no  impeach- 
ment of  his  laws  as  insufficient,  to  make  laws  for  determining  10 
those  particulars  of  decency,  which  himself  did  not,  as  is 
plain  by  his  precepts,  intend  to  determine,  but  left  us 
governors  for  that  purpose  ;  to  whom  he  said,  "As  my  Father 
sent  me,  even  so  send  I  you and  "  Let  all  things  be  done 
decently  and  in  order  of  whom  he  hath  said  to  us,  "  Obey  15 
those  that  have  the  oversight  over  you and  told  us  that 
if  we  will  not  hear  his  church,  we  must  not  be  accounted  as 
Christians,  but  heathens  and  publicans.  And  yet  nevertheless 
they  will  not  hear  it  and  obey  it  in  so  small  a  matter  as  a 
circumstance  of  time,  place,  habit,  or  the  like,  which  she  20 
thinks  decent  and  fit,  and  yet  will  be  accounted  for  the  best 
Christians,  and  tell  us  that  it  is  the  very  awe  of  God's  law 
(Deut.  xii.  32.)  that  keeps  them  from  obedience  to  the 
church  in  these  commands ;  not  well  considering  that  it 
cannot  be  any  adding  to  the  word  of  God,  to  command  things  25 
for  order  and  decency  which  the  word  of  God  commands  to 
be  done,  so  as  they  be  not  commanded  as  God's  immediate 
word,  but  as  the  laws  of  men ;  but  that  it  is  undeniably 
adding  to  the  word  of  God  to  say  that  superiors  may  not 
command  such  things,  which  God  hath  no  where  forbidden,  30 
and  taking  from  the  word  of  God  to  deny  that  power  to  men, 
which  God's  word  hath  given  them. 

§.  10.  ans.  3.  The  command  for  decent  ceremonies  may 
still  continue  in  the  church  notwithstanding  the  xii.  of  Deut. 
and  so  it  may  too  for  all  the  exceptions  taken  against  them  35 
by  sundry  learned,  pious,  and  orthodox  persons,  who  have 
judged  them,  they  say,  unwarrantable.  And  if  laws  may  be 
abrogated  as  soon  as  those  that  list  not  to  obey  will  except 
against  them,  the  world  must  run  into  confusion.    But  those 


c  hapter  vii.]      to  the  exceptions  of  the  ministers. 


3+9 


that  except  are  weak  brethren,  whom  by  Christ's  precept  and 
example  we  must  not  offend.  If  by  weak  we  understand 
ignorant,  they  would  take  it  ill  to  be  so  accounted ;  and  it  is 
their  own  fault  if  they  be,  there  having  been  much  written  as 

5  may  satisfy  any  that  have  a  mind  to  be  satisfied.  And  as 
king  James  of  blessed  memory  said  at  Hampton  Court, 
"  If  after  so  many  years  preaching  of  the  Gospel,  there  be  any 
yet  unsatisfied,  I  doubt  it  proceeds  rather  out  of  stubborn- 
ness of  opinion  than  out  of  tenderness  of  conscience."    If  by 

10  tenderness  of  conscience  they  mean  a  fearfulness  to  sin,  this 
would  make  them  most  easy  to  be  satisfied,  because  most 
fearful  to  disobey  superiors.  But  suppose  there  be  any  so 
scrupulous,  as  not  satisfied  with  what  hath  been  written,  the 
church  may  still  without  sin  urge  her  command  for  these 

15  decent  ceremonies,  and  not  be  guilty  of  offending  her  weak 
brother ;  for  since  the  scandal  is  taken  by  him,  not  given  by 
her,  it  is  he  that  by  vain  scrupulocity  offends  himself,  and 
lays  the  stumblingblock  in  his  own  way. 

§.  11.  The  case  of  St.  Paul,  not  eating  of  flesh,  if  it 

20  offended  his  brother,  is  nothing  to  the  purpose ;  who  there 
speaks  of  things  not  commanded  either  by  God  or  by  his 
church,  neither  having  in  them  any  thing  of  decency,  or 
significancy  to  serve  in  the  church.  St.  Paul  would  deny 
himself  his  own  liberty,  rather  than  offend  his  brother ;  but 

s5  if  any  man  breaks  a  just  law  or  custom  of  the  church,  he 
brands  him  for  a  lover  of  schism  and  sedition.    1  Cor.  xi.  16. 

§.12.  ans.  4.  That  these  ceremonies  have  occasioned  many 
divisions  is  no  more  fault  of  theirs,  than  it  was  of  the  Gospel 
that  the  preaching  of  it  occasioned  strife  betwixt  father  and 

jo  son,  &c.  The  true  cause  of  those  divisions  is  the  cause  of 
ours,  which  St.  James  tells  us  is  lust,  and  inordinate  desires 
of  honours  or  wealth,  or  licentiousness,  or  the  like.  Were 
these  ceremonies  laid  aside,  there  would  be  the  same  divisions, 
if  some  who  think  Moses. and  Aaron  took  too  much  upon 

(5  them,  may  be  suffered  to  deceive  the  people,  and  to  raise  in 
them  vain  fears  and  jealousies  of  their  governors ;  but  if  all 
men  would,  as  they  ought,  study  peace  and  quietness,  they 
would  find  other  and  better  fruits  of  these  laws  of  rites  and 


350 


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[document*. 


ceremonies,  as  edification,  decency,  order,  and  beauty,  in  the  I 
service  and  worship  of  God. 

§.13.  There  hath  been  so  much  said  not  only  of  the 
lawfulness,  but  also  of  the  conveniency  of  those  ceremonies  | 
mentioned,  that  nothing  can  be  added.    This  in  brief  may  5 
here  suffice  for  the  surplice ;   that  reason  and  experience 
teaches  that  decent  ornaments  and  habits  preserve  reverence, 
and  are  held  therefore  necessary  to  the  solemnity  of  royal 
acts,  and  acts  of  justice,  and  why  not  as  well  to  the  solemnity 
of  religious  worship.  And  in  particular  no  habit  more  suitable  io 
than  white  linen,  which  resembles  purity  and  beauty,  wherein 
angels  have  appeared,  (Rev.  xv.)  fit  for  those,  whom  the 
Scripture  calls  angels:  and  this  habit  was  ancient.  Chrys. 
Ho.  6o  ad  po.  Antioch. 

§.  14.  The  cross  was  always  used  in  the  church  "in  immor-  15 
tali  lavacro/1  (Tertull.)  and  therefore  to  testify  our  communion 
with  them,  as  we  are  taught  to  do  in  our  Creed,  as  also  in 
token  that  we  shall  not  be  ashamed  of  the  cross  of  Christ,  it 
is  fit  to  be  used  still,  and  we  conceive  cannot  trouble  the 
conscience  of  any  that  have  a  mind  to  be  satisfied.  20 

§.  15.  The  posture  of  kneeling  best  suits  at  the  communion 
as  the  most  convenient,  and  so  most  decent  for  us,  when 
we  are  to  receive  as  it  were  from  God's  hand  the  greatest  of 
seals  of  the  kingdom  of  heaven.  He  that  thinks  he  may  do 
this  sitting,  let  him  remember  the  prophet  Mai.  Offer  this  to  25  : 
the  prince,  to  receive  his  seal  from  his  own  hand  sitting,  see 
if  he  will  accept  of  it.  When  the  church  did  stand  at  her 
prayers,  the  manner  of  receiving  was  "more  adorantium,,, 
(S.  Aug.  ps.  xcviii.  Cyril.  Catech.  Mystag.  5.)  rather  more  than 
at  prayers,  since  standing  at  prayer  hath  been  generally  left,  30 
and  kneeling  used  instead  of  that  (as  the  church  may  vary 
in  such  indifferent  things).  Now  to  stand  at  communion, 
when  we  kneel  at  prayers,  were  not  decent,  much  less  to  sit, 
which  was  never  the  use  of  the  best  times. 

§.16.  That  there  were  ancient  liturgies  in  the  church  is 35 
evident:  S.  Chrysostom,  S.Basil  and  others;  and  the  Greeks 
tell  us  of  St.  James,  much  elder  than  they.    And  though  we 
find  not  in  all  ages  whole  liturgies,  yet  it  is  certain  that  there 


ch  apter  vii.]         to  the  exceptions  of  the  ministers. 


351 


were  such  in  the  oldest  times,  by  those  parts  which  arc 
extant  ;  as  "  Sursum  corda11  &c,  "  Gloria  Patri11  &c,  "  Bene- 
dicite,11  "  Hymnus  Cherubinus"  &c,  "  Vere  dignum  et  jus- 
tum11  &c,  "  Dominus  vobiscum.  Et  cum  spiritu  tuo,"  with 
5  divers  others.  Though  those  that  are  extant  may  be  inter- 
polated, yet  such  things  as  are  found  in  them  all  consistent 
to  catholic  and  primitive  doctrine,  may  well  be  presumed  to 
have  been  from  the  first,  especially  since  we  find  no  original 
of  these  liturgies  from  general  councils. 

CONCERNING  MORNING  AND  EVENING  PRAYER. 

§.  1.  rub.  1.  We  think  it  fit  that  the  rubric  stand  as  it  is, 
and  all  to  be  left  to  the  discretion  of  the  ordinary. 

§.  2.  rub.  2.  For  the  reasons  given  in  our  answer  to  the 
1 8th  general,  whither  you  refer  us,  we  think  it  fit  that  the 
5  rubric  continue  as  it  is. 

§.  3.  Lord's  Pr.  "Deliver  us  from  evil.11  These  words, 
"  for  thine  is  the  kingdom,11  &c,  are  not  in  St.  Luke,  nor  in 
the  ancient  copies  of  St.  Matt.,  never  mentioned  in  the  ancient 
comments, "nor  used  in  the  Latin  church,  and  therefore  ques- 

0  tioned  whether  they  be  part  of  the  gospel ;  there  is  no  reason 
that  they  should  be  always  used. 

§.  4.  Lord's  Pr.  often  used.  It  is  used  but  twice  in  the 
morning  and  twice  in  the  evening  service  ;  and  twice  cannot 
be  called  often,  much  less  so  often.  For  the  litany,  com- 
munion, baptism,  &c,  they  are  offices  distinct  from  morning 
5  and  evening  prayer,  and  it  is  not  fit  that  any  of  them  should 
want  the  Lord's  Prayer. 

§.5.  Glor.  Patri.  This  doxology  being  a  solemn  confession 
of  the  blessed  Trinity,  should  not  be  thought  a  burden  to  any 
Christian  liturgy,  especially  being  so  short  as  it  is ;  neither  is 
\  the  repetition  of  it  to  be  thought  a  vain  repetition,  more  than 
I  his  mercy  endureth  for  ever,11  so  often  repeated,  psal.  cxxxvi. 
We  cannot  give  God  too  much  glory,  that  being  the  end  of 
our  creation,  and  should  be  the  end  of  all  our  services. 

§.6.  p.  15.  rub.  2.  "In  such  places  where  they  do  sing11 

1  &c.  The  rubric  directs  only  such  singing  as  is  after  the  man- 
ner of  distinct  reading,  and  wo  never  heard  of  any  incon- 


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[documents. 


vcnience  thereby,  and  therefore  conceive  this  demand  to  be  I 

needless. 

§.  7.  Benedicite.    This  hymn  was  used  all  the  church  over, 
(Cone.  Tolet.  can.  13.)  and  therefore  should  be  continued  still  | 
as  well  as  Te  Deum  (Ruffin.  Apol.  cont.  Hieron.)  or  Veni  5  | 
Creator,  which  they  do  not  object  against  as  apocryphal. 

IN  THE  LITANY. 

§.1.  The  alterations  here  desired  are  so  nice,  as  if  they 
that  made  them  were  given  to  change. 

§.2.  "From  all  other  deadly  sin,"  is  better  than  "  from  ic 
all  other  heinous  sin"  upon  the  reason  here  given,  because 
the  wages  of  sin  is  death. 

§.  3.  "  From  sudden  death"  as  good  as  "  from  dying  sud- 
denly ;"  which  therefore  we  pray  against,  that  we  may  not 
be  unprepared.  '5 

§.  4.  "  All  that  travel "  as  little  liable  to  exceptions  as 
"  those  that  travel,"  and  more  agreeable  to  the  phrase  of 
Scripture,  (1  Tim.  i.  2,)  "I  will  that  prayers  be  made  for 
all  men." 

§.  5.  p.  16.  The  2nd  Collect,  &c.    We  do  not  find,  nor  do  20 
they  say,  what  is  to  be  amended  in  these  collects ;  therefore 
to  say  any  thing  particularly  were  to  answer  to  we  know 
not  what. 

THE  COMMUNION  SERVICE. 

§.  1.  p.  17.  Kyries.  To  say,  "  Lord,  have  mercy  upon  us," 
after  every  commandment  is  more  quick  and  active  than  to  25 
say  it  once  at  the  close;  and  why  Christian  people  should 
not  upon  their  knees  ask  their  pardon  for  their  life  forfeited 
for  the  breach  of  every  commandment,  and  pray  for  grace 
to  keep  them  for  the  time  to  come,  they  must  be  more  than 
ignorant  that  can  scruple.  30 

§.  2.  p.  18.  Homilies.  Some  livings  are  so  small  that  they 
are  not  able  to  maintain  a  licensed  preacher;  and  in  such 
and  the  like  cases  this  provision  is  necessary.  Nor  can  any 
reason  be  given,  why  the  minister's  reading  a  homily,  set 
forth  by  common  authoritv,  should  not  be  accounted  preach- 

I 


chapter  vii.]     to  the  exceptions  of  the  ministers. 


353 


ing  of  the  word,  as  well  as  his  reading  (or  pronouncing  by 
heart)  a  homily  or  sermon  of  his  own  or  any  other  man's. 

§.  3.  Sentences.  The  sentences  tend  all  to  exhort  the 
people  to  pious  liberality,  whether  the  object  be  the  minister 
5  or  the  poor  ;  and  though  some  of  the  sentences  be  apocry- 
phal, they  may  be  useful  for  that  purpose.  Why  collection 
for  the  poor  should  be  made  at  another  time,  there  is  no 
reason  given,  only  change  desired. 

§.  4.  p.  19.  3  Exhort.    The  first  and  third  exhortations  are 
io  very  seasonable  before  the  communion,  to  put  men  in  mind 
how  they  ought  to  be  prepared,  and  in  what  danger  they  are 
to  come  unprepared,  that  if  they  be  not  duly  qualified,  they 
may  depart  and  be  better  prepared  at  another  time. 

§.  5.  Exc.  1.  "  We  fear  this  may  discourage  many.''''  Cer- 
15  tainly  themselves  cannot  desire  that  men  should  come  to  the 
holy  communion  with  a  troubled  conscience,  and  therefore 
have  no  reason  to  blame  the  church  for  saying,  "  it  is  requi- 
site that  men  come  with  a  quiet  conscience,"  and  prescribing 
means  for  quieting  thereof.  If  this  be  to  discourage  men,  it 
20  is  fit  they  should  be  discouraged  and  deterred  and  kept  from 
the  communion,  till  they  have  done  all  that  is  here  directed 
by  the  church,  which  they  may  well  do,  considering  that  this 
exhortation  shall  be  read  in  the  church  the  Sunday  or  holy- 
day  before. 

25  §.  6.  Minister's  turning.  The  minister's  turning  to  the 
people  is  not  most  convenient  throughout  the  whole  ministra- 
tion. When  he  speaks  to  them,  as  in  Lessons,  Absolution, 
and  Benedictions,  it  is  convenient  that  he  turn  to  them.  "When 
he  speaks  for  them  to  God,  it  is  fit  that  they  should  all  turn 

30 another  way,  as  the  ancient  church  ever  did;  the  reasons  of 
which  you  may  see  Aug.  lib.  2.  de  Ser.  Dora,  in  monte. 

§.  7.  Exc.  3.  It  appears  by  the  greatest  evidences  of  anti- 
quity, that  it  was  upon  the  25th  day  of  December.  S.  Aug.  in 
Psal.  132. 

35  §.8.  ';  That  our  sinful  bodies1''  &c.  It  can  no  more  be  said 
those  words  do  give  greater  efficacy  to  the  blood  than  to  the 
body  of  Christ,  than  when  our  Lord  saith,  "  This  is  my  blood 
which  is  shed  for  you  and  for  many  for  the  remission  of  sins," 
kc.  and  saith  not  so  explicitly  of  the  body. 

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§.  9-  Com.  Kneel.  It  is  most  requisite  that  the  minister 
deliver  the  bread  and  wine  into  every  particular  communi- 
cant's hand,  and  repeat  the  words  in  the  singular  number ; 
for  so  much  as  it  is  the  propriety  of  sacraments  to  make  par- 
ticular obsignation  to  each  believer,  and  it  is  our  visible  pro-  5 
fession,  that,  by  the  grace  of  God,  Christ  tasted  death  for 
every  man. 

§.  10.  Kneel  at  Sacr.  Concerning  kneeling  at  the  sacra- 
ment we  have  given  account  already;  only  thus  much  we 
add,  that  we  conceive  it  an  error  to  say  that  the  Scripture  io 
affirms  the  apostles  to  have  received  not  kneeling.  The 
posture  of  the  paschal  supper  we  know  ;  but  the  institution 
of  the  holy  sacrament  was  after  supper ;  and  what  posture 
was  then  used,  the  Scripture  is  silent.  The  rub.  at  the  end 
of  the  i  Ed.  C.  that  leaves  kneeling,  crossing,  &c.  indifferent,  15 
is  meant  only  at  such  times  as  they  are  not  prescribed  and 
required.  But  at  the  eucharist  kneeling  is  expressly  required 
in  the  rub.  following. 

§.11.  Com.  three  times  a  year.    This  desire  to  have  the 
parishioners  at  liberty,  whether  they  will  ever  receive  the  20 
communion  or  not,  savours  of  too  much  neglect  and  coldness 
of  affection  towards  the  holy  sacrament.    It  is  more  fitting 
that  order  should  be  taken  to  bring  it  into  more  frequent 
use,  as  it  was  in  the  first  and  best  times.     Our  rub.  is 
directly  according  to  the  ancient  Council  of  Eliberis,  C.  81.25 
(Gratian  de  Consecrat.)    No  man  is  to  be  accounted  a  good 
catholic  Christian  that  does  not  receive  three  times  in  the 
year.    The  distempers  which  indispose  men  to  it  must  be 
corrected,   not  the  receiving  of  the  sacrament  therefore 
omitted.     It  is  a  pitiful  pretence  to  say  they  are  not  fit,  and  30 
make  their  sin  their  excuse.     Formerly  our  church  was 
quarreled  at  for  not  compelling  men  to  the  communion  ;  now 
for  urging  men.    How  should  she  please  ? 

§.  12.  This  rub.  is  not  in  the  liturgy  of  queen  Elizabeth, 
nor  confirmed  by  law  ;  nor  is  there  any  great  need  of  re-  35 
storing  it,  the  world  being  now  in  more  danger  of  profanation 
than  of  idolatry.  Besides  the  sense  of  it  is  declared  suffi- 
ciently in  the  28th  article  of  the  Church  of  England.  The 
time  appointed  we  conceive  sufficient. 


(  ii  u'teh  vii.]     to  the  exceptions  of  the  ministers. 


355 


PUBLIC  BAPTISM. 

§.  1.  "Until  they  have  made  due  profession  of  repentance'''' 
iV'c.  We  think  this  desire  to  be  very  hard  and  uncharitable, 
punishing  the  poor  infants  for  the  parents'  sakes,  and  giving 
5  also  too  gi-eat  and  arbitrary  a  power  to  the  minister  to  judge 
which  of  his  parishioners  he  pleaseth  atheists,  infidels,  here- 
tics, &c,  and  then  in  that  name  to  reject  their  children  from 
being  baptised.  Our  church  concludes  more  charitably,  that 
Christ  will  favorably  accept  every  infant  to  baptism,  that  is 

io  presented  by  the  church  according  to  our  present  order.  And 
this  she  concludes  out  of  holy  Scriptures  (as  you  may  see  in 
the  office  of  baptism)  according  to  the  practice  and  doctrine 
of  the  catholic  church.  (Cypr.  Ep.  59.  August.  Ep.  28.  et  de 
verb.  Apost.  Serm.  14.) 

E    §.  2.  The  time  appointed  we  conceive  sufficient. 

§.3.  p.  23.  "  And  then  the  godfathers11  &c.  It  is  an  erro- 
neous doctrine,  and  the  ground  of  many  others,  and  of  many 
of  your  exceptions,  that  children  have  no  other  right  to  bap- 
tism than  in  their  parents1  right.    The  churches  primitive 

20 practice  (S.  Aug.  Ep.  23.)  forbids  it  to  be  left  to  the  pleasure 
of  parents,  whether  there  shall  be  other  sureties  or  no.  It  is 
fit  we  should  observe  carefully  the  practice  of  venerable  anti- 
quity, as  they  desire,  Prop.  18. 

§.  4.  The  font  usually  stands,  as  it  did  in  primitive  times, 

25  at  or  near  the  church  door,  to  signify  that  baptism  was  the 
entrance  into  the  church  mystical ;  "  we  are  all  baptised  into 
one  body11  (1  Cor.  xii.  13)  ;  and  the  people  may  hear  well 
enough.  If  Jordan  and  all  other  waters  be  not  so  far  sancti- 
fied by  Christ,  as  to  be  the  matter  of  baptism,  what  authority 

30  have  we  to  baptise  ?  And  sure  his  baptism  was  "  dedicatio 
baptismi.11 

§.5.  It  hath  been  accounted  reasonable,  and  allowed  by 
the  best  laws,  that  guardians  should  covenant  and  contract 
for  their  minors  to  their  benefit.  liy  the  same  right  the 
.35  church  hath  appointed  sureties  to  undertake  for  children, 
when  they  enter  into  covenant  with  God  by  baptism.  And 
this  general  practice  of  the  church  is  enough  to  satisfy  those 
that  doubt. 

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§.6.  p.  24.  "  Receive  remission  of  sins  by  spiritual  rege- 
neration.11 Most  proper,  for  baptism  is  our  spiritual  rege- 
neration, (St.  John  iii.)  "  Unless  a  man  be  born  again  of  water 
and  the  Spirit"  &c.  And  by  this  is  received  remission  of  sins, 
(Acts  ii.  3,)  "  Repent  and  be  baptised  every  one  of  you,  for  5 
the  remission  of  sins."  So  the  Creed  :  "  One  baptism  for  the 
remission  of  sins.11 

§.  7.  p.  24.  "  We  cannot  in  faith  say  that  every  child  that 
is  baptised  is  regenerate11  &c.  Seeing  that  God's  sacraments 
have  their  effects,  where  the  receiver  doth  not  "  ponere  io 
obicem,11  put  any  bar  against  them  (which  children  cannot 
do)  ;  we  may  say  in  faith  of  every  child  that  is  baptised, 
that  it  is  regenerated  by  God's  Holy  Spirit ;  and  the  denial 
of  it  tends  to  anabaptism,  and  the  contempt  of  this  holy 
sacrament,  as  nothing  worthy,  nor  material  whether  it  be  15 
administered  to  children  or  no.  Concerning  the  cross  we  refer 
to  our  answer  to  the  same  in  general. 

PRIVATE  BAPTISM. 

§.  8.  "  We  desire  that  baptism  may  not  be  administered  in 
a  private  place;"  and  so  do  we,  where  it  may  be  brought 20 
into  the  public  congregation.  But  since  our  Lord  hath  said, 
(St.  John  iii.)  "  Unless  one  be  born  of  water  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  heaven,"  we 
think  it  fit  that  they  should  be  baptised  in  private,  rather 
than  not  at  all.  It  is  appointed  now  to  be  done  by  the  lawful  25 
minister. 

Nor  is  any  thing,  done  in  private,  reiterated  in  public,  but 
the  solemn  reception  into  the  congregation,  with  the  prayers 
for  him,  and  the  public  declaration  before  the  congregation, 
of  the  infant,  now  made  by  the  godfathers,  that  the  whole  30 
congregation  may  testify  against  him,  if  he  does  not  perform 
it ;  which  the  ancients  made  great  use  of. 

OF  THE  CATECHISM. 

§.1.  p.  26.  ans.  3.  Though  divers  have  been  of  late  bap- 
tised without  godfathers,  yet  many  have  been  baptised  with  35 


chapter  vii.]     to  the  exceptions  of  the  ministers. 


357 


them ;  and  those  may  answer  the  questions  as  they  are ;  the 
rest  must  answer  according  to  truth.  But  there's  no  reason 
to  alter  the  rule  of  the  Catechism  for  some  men's  irregula- 
rities. 

5  §.  2.  ans.  2.  We  conceive  this  expression  as  safe  as  that 
which  they  desire,  and  more  fully  expressing  the  efficacy  of 
the  sacrament,  according  to  St.  Paul,  the  26  and  27  Gal.  iii., 
where  St.  Paul  proves  them  all  to  be  children  of  God,  because 
they  were  baptised,  and  in  their  baptism  had  put  on  Christ : 
10  "  if  children,  then  heirs,11  or,  which  is  all  one,  "  inheritors,11 
Rom.  viii.  1 7. 

§.  3.  p.  26.  10.  com.  We  conceive  the  present  translation  to 
be  agreeable  to  many  ancient  copies  :  therefore  the  change  to 
be  needless. 

15  §.  4.  p.  27.  "  My  duty  towards  God,"  &c.  It  is  not  true 
that  there  is  nothing  in  that  answer  which  refers  to  the  fourth 
commandment :  for  the  last  words  of  the  answer  do  orderly 
relate  to  the  last  commandment  of  the  first  table,  which  is 
the  fourth. 

20  §.5.  "Two  only  as  generally  necessary  to  salvation,11  &c. 
These  words  are  a  reason  of  the  answer,  that  there  are  two 
only,  and  therefore  not  to  be  left  out. 

§.  6.  "  We  desire  that  the  entering  of  infants,11  &c.  The 
effect  of  children's  baptism  depends  neither  upon  their  own 

25  present  actual  faith  and  repentance  (which  the  Catechism 
says  expressly  they  cannot  perform,)  nor  upon  the  faith  and 
repentance  of  their  natural  parents  or  pro-parents,  or  of  their 
godfathers  or  godmothers ;  but  upon  the  ordinance  and  in- 
stitution of  Christ.    But  it  is  requisite  that  when  they  come 

30  to  age  they  should  perform  these  conditions  of  faith  and  re- 
pentance, for  which  also  their  godfathers  and  godmothers 
charitably  undertook  on  their  behalf.  And  what  they  do  for 
the  infant  in  this  case,  the  infant  himself  is  truly  said  to  do, 
as  in  the  courts  of  this  kingdom  daily  the  infant  does  answer 

35  by  his  guardian ;  and  it  is  usual  for  to  do  homage  by  proxy,  and 
for  princes  to  marry  by  proxy.  For  the  further  justification 
of  this  answer,  see  St.  Aug.  Ep.  23.  ad  Bonifac.  "  Nihil 
aliud  credere,  quam  fidem  habere :  ac  per  hoc  cum  responde- 
tur  parvulum  credere,  qui  fidei  nondum  habet  effectum,  re- 


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spondetur  fidem  habere  propter  fidei  sacramentum,  et  con- 
vertere  se  ad  Deuni  propter  conversionis  sacramentum.  Quia 
et  ipsa  responsio  ad  celebrationem  pertinet  sacramenti.  Ita- 
que  parvulum,  etsi  nondum  fides  ilia,  quge  in  credentium 
voluntate  consistit,  tamen  ipsius  fidei  sacramentum,  fidelem5 
facit." 

§.  7.  p.  28.  The  Catechism  is  not  intended  as  a  whole  body 
of  divinity,  but  as  a  comprehension  of  the  articles  of  faith, 
and  other  doctrines  most  necessary  to  salvation ;  and  being 
short,  is  fittest  for  children  and  common  people,  and  as  it  was  io 
thought  sufficient  upon  mature  deliberation,  and  so  is  by  us. 

CONFIRMATION. 

§.  1.  rub.  1.  It  is  evident  that  the  meaning  of  these  words 
is,  that  children  baptised,  and  dying  before  they  commit 
actual  sin,  are  undoubtedly  saved,  though  they  be  not  con- 15 
firmed  :  wherein  we  see  not  what  danger  there  can  be  of 
misleading  the  vulgar  by  teaching  them  truth.  But  there 
may  be  danger  in  this  desire  of  having  these  words  expunged, 
as  if  they  were  false  ;  for  St.  Austin  says  he  is  an  infidel  that 
denies  them  to  be  true.    Ep.  23.  ad  Bonifac.  20 

§.  2.  rub.  "  After  the  Catechism  we  conceive  that  it  is  not 
a  sufficient  qualification,11  &c.  We  conceive  that  this  quali- 
fication is  required  rather  as  necessary  than  as  sufficient;  and 
therefore  it  is  the  duty  of  the  minister  of  the  place  (can.  61) 
to  prepare  children  in  the  best  manner  to  be  presented  to  the  25 
bishop  for  confirmation,  and  to  inform  the  bishop  of  their 
fitness,  but  submitting  the  judgment  to  the  bishop,  both  of 
this  and  other  qualifications ;  and  not  that  the  bishop  should 
be  tied  to  the  minister's  consent.  Comp.  this  rub.  to  the 
second  rub.  before  the  Catechism,  and  there  is  required  what  30 
is  further  necessary  and  sufficient. 

§.  3.  ex.  1.  "  They  see  no  need  of  godf.11  Here  the  com- 
pilers of  the  liturgy  did,  and  so  doth  the  church,  that  there 
may  be  a  witness  of  the  confirmation. 

§.  4.  ex.  2.   "  This  supposeth  that  all  children,"  &c.     It  3."> 
supposeth,  and  that  truly,  that  all  children  were  at  their  bap- 
tism regenerate  by  water  and  the  Holy  Ghost,  and  had  given 
unto  them  the  forgiveness  of  all  their  sins ;  and  it  is  chari- 


chapter  vii.]     to  the  exceptions  of  the  ministers. 


359 


tably  presumed  that  notwithstanding  the  frailties  and  slips  of 
their  childhood  they  have  not  totally  lost  what  was  in  bap- 
tism conferred  upon  them  ;  and  therefore  adds,  "  Strengthen 
them,  we  beseech  thee,  0  Lord,  with  the  Holy  Ghost  the 
5  Comforter,  and  daily  encrease  in  them  their  manifold  gifts  of 
grace,"  &c.  None  that  lives  in  open  sin  ought  to  be  con- 
firmed. 

§.5.  p. 30.  rub.  "  Before  the  imposition  of  hands,11  &c.  Con- 
firmation is  reserved  to  the  bishop  "  in  honorem  ordinis,11  to 

io  bless  being  an  act  of  authority.  So  it  was  of  old  :  St.  Hierom, 
Dial.  adv.  Lucifer,  says  it  was  "totius  orbis  consensio  in  hanc 
partem  and  St.  Cyprian  to  the  same  purpose,  Ep.  73  ;  and 
our  church  doth  every  where  profess,  as  she  ought,  to  con- 
form to  the  catholic  usages  of  the  primitive  times,  from  which 

15  causelessly  to  depart  argues  rather  love  of  contention  than  of 
peace.  The  reserving  of  confirmation  to  the  bishop  doth 
argue  the  dignity  of  the  bishop  above  presbyters,  who  are 
not  allowed  to  confirm,  but  does  not  argue  any  excellency  in 
confirmation  above  the  sacraments.    St.  Hierom  argues  the 

20  quite  contrary  (ad.  Lucif.  c.4)  :  That  because  baptism  was 
allowed  to  be  performed  by  a  deacon,  but  confirmation  only 
by  a  bishop,  therefore  baptism  was  most  necessary,  and  of  the 
greatest  value :  the  mercy  of  God  allowing  the  most  necessary 
means  of  salvation  to  be  administered  by  inferior  orders,  and 

25  restraining  the  less  necessary  to  the  higher,  for  the  honour  of 
their  order. 

§.  6.  ex.1.  Prayer  after  the  imposition  of  hands  is  grounded 
upon  the  practice  of  the  apostles  (Heb.  vi.  2,  and  Acts  viii. 
17) ;  nor  doth  25  article  say  that  confirmation  is  a  corrupt 

30  imitation  of  the  apostles'  practice,  but  that  the  five  commonly 
called  sacraments  have  ground  partly  of  the  corrupt  following 
the  apostles,  &c,  which  may  be  applied  to  some  other  of  these 
5,  but  cannot  be  applied  to  confirmation,  unless  we  make  the 
church  speak  contradictions. 

35  §.  7.  ex.  2.  We  know  no  harm  in  speaking  the  language  of 
holy  Scripture  (Acts  viii.  15),  "  they  laid  their  hands  upon 
them,  and  they  received  the  Holy  Ghost.11  And  though  impo- 
sition of  hands  be  not  a  sacrament,  yet  it  is  a  very  fit  sign,  to 


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[dociments. 


certify  the  persons  what  is  then  done  for  them,  as  the  prayer 
speaks. 

AFTER  CONFIRMATION'. 

There  is  no  inconvenience  that  confirmation  should  be  re- 
quired before  the  communion,  when  it  may  be  ordinarily  ob-5 
tained.    That  which  you  here  fault,  you  elsewhere  desire. 

§.  1.  p.  31.  The  ring  is  a  significant  sign,  only  of  human 
institution,  and  was  always  given  as  a  pledge  of  fidelity  and 
constant  love  :  and  here  is  no  reason  given  why  it  should  be 
taken  away  ;  nor  are  the  reasons  mentioned  in  the  Roman  io 
ritualists  given  in  our  Common  Prayer  Book. 

§.2.  p.  32.  ex.1.  These  words,  "in  the  name  of  the  Fa- 
ther, Son,  and  Holy  Ghost,-"  if  they  seem  to  make  matri- 
mony a  sacrament,  may  as  well  make  all  sacred,  yea  civil, 
actions  of  weight  to  be  sacraments,  they  being  usual  at  the  15 
beginning  and  ending  of  all  such.  It  was  never  heard  before 
now  that  those  words  make  a  sacrament. 

§.  3.  They  go  to  the  Lord's  table  because  the  communion 
is  to  follow. 

§.  4.  col.  "  Consecrated  the  estate  of  matrimony  to  such  an  20 
excellent  mystery,-"  &c.  Though  the  institution  of  marriage 
was  before  the  fall,  yet  it  may  be  now,  and  is,  consecrated  by 
God  to  such  an  excellent  mystery  as  the  representation  of  the 
spiritual  marriage  between  Christ  and  his  church  (Ep.  v.  23). 
We  are  sorry  that  the  words  of  Scripture  will  not  please.  25 
The  church,  in  the  25  article,  hath  taken  away  the  fear  of 
making  it  a  sacrament. 

§.  5.  p.  33.  rub.  "  The  new  married  persons  the  same  day 
of  their  marriage  must  receive  the  holy  communion. ""  This 
inforces  none  to  forbear  marriage,  but  presumes  (as  well  it  30 
may)  that  all  persons  marriageable  ought  to  be  also  fit  to 
receive  the  holy  sacrament ;  and  marriage  being  so  solemn  a 
covenant  of  God,  they  that  undertake  it  in  the  fear  of  God 
will  not  stick  to  seal  it  by  receiving  the  holy  communion,  and 
accordingly  prepare  themselves  for  it.  It  were  more  Christian  35 
to  desire  that  those  licentious  festivities  might  be  suppressed, 
and  the  communion  more  generally  used  by  those  that  many; 


chapter  vii.]    to  the  exceptions  of  the  ministers.  361 

the  happiness  would  be  greater  than  can  easily  be  expressed. 
"  Unde  sufficiunt  ad  enarrandum  felicitatem  ejus  matrimonii, 
quod  ecclesia  conciliate  et  confirmat  oblatio."  Tertull.  1.  2.  ad 
uxorem. 

^  VISITATION  OF  THE  SICK. 

§.1.  "Forasmuch  as  the  condition,1'  &c.  All  which  is 
here  desired  is  already  presumed,  namely,  that  the  minister 
shall  apply  himself  to  the  particular  condition  of  the  person ; 
but  this  must  be  done  according  to  the  rule  of  prudence  and 

iojustice,  and  not  according  to  his  pleasure.  Therefore,  if  the 
sick  person  shew  himself  truly  penitent,  it  ought  not  to  be 
left  to  the  minister's  pleasure  to  deny  him  absolution,  if  he 
desire  it.  Our  church's  direction  is  according  to  the  13 
canon  of  the  venerable  council  of  Nice,  both  here  and  in  the 

15  next  that  follows. 

§.  2.  The  form  of  absolution  in  the  liturgy  is  more  agree- 
able to  the  Scriptures  than  that  which  they  desire,  it  being 
said  in  St.  John  xx.,  "  Whose  sins  you  remit,  they  are  re- 
mitted," not,  Whose  sins  you  pronounce  remitted ;  and  the 

20  condition  needs  not  to  be  expressed,  being  always  necessarily 
understood. 

§.3,  p.  34.  ex.1.  It  is  not  fit  the  minister  should  have 
power  to  deny  this  viation,  or  holy  communion,  to  any  that 
humbly  desire  it  according  to  the  rubric ;   which  no  man  dis- 
25  turbed  in  his  wits  can  do,  and  whosoever  does  must  in  charity 
be  presumed  to  be  penitent,  and  fit  to  receive. 

THE  BURIAL  OF  THE  DEAD. 

§.1.  rub.  1.  It  is  not  fit  so  much  should  be  left  to  the 
discretion  of  every  minister ;  and  the  desire  that  all  may  be 

30  said  in  the  church,  being  not  pretended  to  be  for  the  ease  of 
tender  consciences,  but  of  tender  heads,  may  be  helped  by  a 
cap  better  than  a  l-ubric. 

§.2.  p.  35.  We  see  not  why  these  words  may  not  be  said 
of  any  person  whom  we  dare  not  say  is  damned,  and  it  were 

35  a  breach  of  charity  to  say  so  even  of  those  whose  repentance 
we  do  not  see  :  for  whether  they  do  not  inwardly  and  heartily 
repent,  even  at  the  last  act,  who  knows  I  and  that  God  will 


Tlte  answer  of  the  bishops 


[documents. 


not  even  then  pardon  them  upon  such  repentance,  who  dares 
say  ?  It  is  better  to  be  charitable,  and  hope  the  best,  than 
rashly  to  condemn. 

CHURCHING  WOMEN. 

§.  1.  p.  36.  ex.  1.  It  is  fit  that  the  woman  performing  espe-5 
cial  service  of  thanksgiving  should  have  a  special  place  for 
it,  where  she  may  be  perspicuous  to  the  whole  congregation, 
and  near  the  holy  table,  in  regard  of  the  offering  she  is  there 
to  make.  They  need  not  fear  popery  in  this,  since  in  the 
church  of  Rome  she  is  to  kneel  at  the  church  door.  n 

§.  2.  ex.  2.  The  psalm  121  is  more  fit  and  pertinent  than 
those  others  named,  as  113,  128,  and  therefore  not  to  be 
changed. 

§.  3.  ex.  3.  If  the  woman  be  such  as  is  here  mentioned,  she 
is  to  do  her  penance  before  she  is  churched.  15 

§.  4.  ex.  4.  Offerings  are  required  as  well  under  the  gospel 
as  the  law ;  and  amongst  other  times  most  fit  it  is,  that  obla- 
tions should  be  when  we  come  to  give  thanks  for  some  special 
blessing.  Psal.  lxxvi.  10,  11.  Such  is  the  deliverance  in 
childbearing. 

§.  4.  ex.  5.  This  is  needless,  since  the  rub.  and  common 
sense  require  that  no  notorious  person  be  admitted. 

THE  CONCESSIONS. 

§.1.  We  are  willing  that  all  the  epistles  and  gospels  be 
used  according  to  the  last  translation. 

§.  2.  That  when  any  thing  is  read  for  an  epistle  which  is 
not  in  the  epistles,  the  superscription  shall  be,  "  For  the 
epistle.11 

§.  3.  That  the  Psalms  be  collated  with  the  former  transla- 
tion, mentioned  in  rubr.,  and  printed  according  to  it.  30 

§.  4.  That  the  words  "this  day,"  both  in  the  collects  and 
prefaces,  be  used  only  upon  the  day  itself ;  and  for  the  follow- 
ing days  it  be  said,  "  as  about  this  time.11 

§.  5.  That  a  longer  time  be  required  for  signification  of  the 
names  of  the  communicants  :  and  the  words  of  the  rubric  be  35 
changed  into  these,  "  at  least  some  time  the  day  before.11 

§.6.  That  the  power  of  keeping  scandalous  sinners  from 


chapter  vii.]    to  the  exceptions  of  the  ministers. 


363 


the  communion  may  be  expressed  in  the  rubr.  according  to 
the  26  and  27  canons ;  so  the  minister  be  obliged  to  give  an 
account  of  the  same  immediately  after  to  the  ordinary. 

§.  7.  That  the  whole  preface  be  prefixed  to  the  command- 
5  ments. 

§.  8.  That  the  second  exhortation  be  read  some  Sunday  or 
holyday  before  the  celebration  of  the  communion,  at  the  dis- 
cretion of  the  minister. 

§ .  9.  That  the  general  confession  at  the  communion  be  pro- 
10  nounced  by  one  of  the  ministers,  the  people  saying  after  him, 
all  kneeling  humbly  upon  their  knees. 

§.10.  That  the  manner  of  consecrating  the  elements  be 
made  more  explicit  and  express,  and  to  that  purpose  those 
words  be  put  into  the  rubr.,  "  Then  shall  he  put  his  hand 
15  upon  the  bread  and  break  it,"  "  then  shall  he  put  his  hand 
unto  the  cup.11 

§.11.  That  if  the  font  be  so  placed  as  the  congregation 
can  not  hear,  it  may  be  referred  to  the  ordinary  to  place  it 
more  conveniently. 
20  §.  12.  That  those  words,  "  Yes,  they  do  perform  those," 
&c,  may  be  altered  thus,  "  Because  they  promise  them  both 
by  their  sureties,11  &c. 

§.13.  That  the  words  of  the  last  rubr.  before  the  Catechism 
may  be  thus  altered,  "  that  children  being  baptised  have  all 
25  things  necessary  for  their  salvation,  and  dying  before  they 
commit  any  actual  sins,  be  undoubtedly  saved,  though  they 
be  not  confirmed." 

§.  14.  That  to  the  rubr.  after  confirmation  these  words  may 
be  added,  "  or  be  ready  and  desirous  to  be  confirmed.11 
30    §.15.  That  those  words,  "with  my  body  I  thee  worship,11 
may  be  altered  thus,  "  with  my  body  1  thee  honour." 

§.  16.  That  those  words,  "  till  death  us  depart,"  be  thus 
altered,  "  till  death  us  do  part.1' 

§.  17.  That  the  words  "  sure  and  certain11  may  be  left  out. 


364 


The  formal  disputation  [documents. 


VII. 

The  disputation  in  which  the  episcopal  divines  were  opponents 
and  the  ministers  respondents. 


A  true  and  perfect  copy  of  the  whole  disputation  at  the 
Savoy,  that  was  managed  by  the  episcopal  divines  as 
opponents,  to  prove  that  there  is  nothing  sinful  in  the  5 
liturgy.  Published  to  make  intelligible  the  fragment 
already  published  by  the  lord  bishop  of  Worcester,  under 
the  hands  of  Dr.  Pierson  and  Dr.  Gunning ;  and  so  much 
of  his  lordship's  book  against  Mr.  Baxter  as  concerneth 
that  disputation.    Printed  in  the  year  1662.  10 


Oppon.  My  assertion  is,  Nothing  contained  in  the  liturgy 
is  sinful. 

This  general  assertion  I  am  ready  to  make  good  in  all 
particulars,  in  which  our  brethren  shall  think  fit  to  charge 
the  liturgy  with  sinfulness.  15 

And  because  our  brethren  have  as  yet  by  way  of  disputa- 
tion charged  no  other  part  of  it  with  the  imputation  of  sinful- 
ness, but  that  which  concerneth  kneeling  at  the  communion, 
therefore  my  first  assertion  as  to  that  particular  is  this ;  The 
command  contained  in  the  liturgy  concerning  kneeling  at  the  20 
communion  is  not  sinful. 

This  truth  I  am  ready  to  prove  by  several  arguments. 
First,  This  only  command  [The  minister  shall  deliver  the 
communion  to  the  people  in  their  hands  kneeling]  is  not 
sinful:  The  command  contained  in  the  liturgy  concerning 25 
kneeling  at  the  communion  is  this  only  command  [The 
minister  &c]  Ergo,  The  command  contained  in  the  liturgy 
concerning  kneeling  at  the  communion  is  not  sinful. 

Resp.  Neg.  major. 

Oppon.  Prob.  major.  30 
That  command  which  commandeth  only  c*in  act  in  itself 
lawful,  is  not  sinful  :  This  only  command  [The  minister  shall 


CHAPTER  VII.] 


of  opponents  and  respondents. 


365 


deliver  &c.]  commandeth  only  an  act  in  itself  lawful :  Ergo, 
This  only  command  [The  minister  shall  deliver  &c]  is  not 
sinful. 

Resp.  Neg.  major  and  minor. 
5    Oppon.  Prob.  major. 

That  command  which  commands  an  act  in  itself  lawful  and 
no  other  act  or  circumstance  unlawful,  is  not  sinful :  That 
command  which  commands  only  an  act  in  itself  lawful,  com- 
mands an  act  in  itself  lawful,  and  no  other  act  or  circumstance 
10 unlawful:  Ergo,  That  command  which  commandeth  only  an 
act  in  itself  lawful,  is  not  sinful. 

Resp.  1.  We  deny  the  major  ;  and  for  brevity  give  a  double 
reason  of  our  denial :  one  is,  because  that  may  be  a  sin  "  per 
accidens"  which  is  not  so  in  itself,  and  may  be  unlawfully 
commanded,  though  that  accident  be  not  in  the  command. 
■  Another  is,  that  it  may  be  commanded  under  an  unjust 
penalty. 

2.  We  deny  the  minor  for  both  the  same  reasons. 
Oppon.  Prob.  minor. 

The  delivery  of  the  communion  to  persons  kneeling  is  an 

20 act  in  itself  lawful:  This  only  command  [The  minister  shall 
deliver  &c]  commandeth  only  the  delivery  of  the  communion 
to  persons  kneeling  :  Ergo,  This  only  command  [The  minister 
shall  deliver  &c]  commandeth  only  an  act  in  itself  lawful. 
Resp.  We  distinguish  of  delivering  to  persons  kneeling:  it 

25signifieth  either  exclusively  (to  those  and  no  other),  or  not 
exclusively,  (to  other).  In  the  first  sense  we  deny  the  major; 
in  the  second  sense  we  deny  the  minor. 

Oppon.  You  deny  both  our  propositions  for  two  reasons, 
both  the  same :  we  make  good  both  our  propositions,  not- 

3°  withstanding  both  your  reasons. 

The  major  first.  That  command  which  commandeth  an  act 
in  itself  lawful,  and  no  other  act,  whereby  any  unjust  penalty 
is  enjoined,  nor  any  circumstance,  whence,  directly  or  "  per 
accidens,"  any  sin  is  consequent,  which  the  commander  ought 

35  to  provide  against,  is  not  sinful :  That  command  which 
commandeth  an  act  in  itself  lawful,  and  no  other  act  or 
circumstance  unlawful,  commandeth  an  act  in  itself  lawful, 
and  no  other  act,  whereby  any  unjust  penalty  is  enjoined,  nor 


366 


The  formal  disputation  [documents. 


any  circumstance  whence,  directly  or  "  per  accidens,"  any  sin 
is  consequent,  which  the  commander  ought  to  provide  against : 
Ergo,  That  command  which  commands  an  act  in  itself  lawful, 
and  no  other  act  or  circumstance  unlawful,  is  not  sinful. 

Resp.  1 .  The  proposition  denied  is  not  in  the  conclusion. 

The  major  is  denied,  because  the  first  act  commanded 
may  be  "  per  accidens"  unlawful,  and  be  commanded  by  an 
unjust  penalty,  though  no  other  act  or  circumstance  com- 
manded be  such. 

Oppon.  The  minor  next.  That  command  which  com- 
mandeth  an  act  in  itself  lawful,  and  no  other  act  whereby 
any  unjust  penalty  is  enjoined,  nor  any  circumstance  whence, 
directly  or  "  per  accidens,"  any  sin^  is  consequent,  which  the 
commander  ought  to  provide  against,  commands  an  act  in 
itself  lawful,  and  no  other  act  or  circumstance  unlawful : 
That  command  which  commands  only  an  act  in  itself  lawful, 
commandeth  an  act  in  itself  lawful,  and  no  other  act  whereby 
any  unjust  penalty  is  enjoined,  nor  any  circumstance  whence, 
directly  or  "  per  accidens,"  any  sin  is  consequent,  which  the 
commander  ought  to  provide  against :  Ergo,  That  command 
which  commands  only  an  act  in  itself  lawful,  commands  an  act 
in  itself  lawful,  and  no  other  act  or  circumstance  unlawful. 

Oppon.  We  prove  our  major,  notwithstanding  your  reason 
alleged. 

That  command  which  hath  in  it  all  things  requisite  to  the 
lawfulness  of  a  command,  and  particularly  cannot  be  guilty 
of  commanding  an  act  "  per  accidens"  unlawful,  nor  of  com- 
manding an  act  under  any  unjust  penalty,  is  not  sinful, 
notwithstanding  your  reason  alleged :  That  command  which 
commandeth  an  act  in  itself  lawful,  and  no  other  act,  whereby 
any  unjust  penalty  is  enjoined,  nor  any  circumstance  whence, 
directly  or  "  per  accidens,"  any  sin  is  consequent  which  the 
commander  ought  to  provide  against,  hath  in  it  all  things 
requisite  to  the  lawfulness  of  a  command,  and  particularly 
cannot  be  guilty  of  commanding  an  act  "per  accidens"  unlawful, 
nor  of  commanding  an  act  under  any  unjust  penalty  :  Ergo, 
That  command  which  commandeth  an  act  in  itself  lawful,  and 
no  other  act  whereby  any  unjust  penalty  is  enjoined,  nor  any 
circumstance  whence,  directly  or  "per  accidens,"  any  sin  is 


chapter  vii.]       of  opponents  mid  respondents. 


367 


consequent,  which  the  commander  ought  to  provide  against, 
is  not  sinful,  notwithstanding  your  reason  alleged. 

Resp.  The  minor  is  denied  upon  the  same  reasons,  which 
you  do  nothing  to  remove.    Such  a  command  hath  not  in  it 

5  all  things  requisite  to  the  lawfulness  of  a  command,  because 
though  no  other  act  be  commanded,  whereby  an  unjust  penalty 
is  enjoined,  yet  still  the  first  act  may  be  commanded  "  sub 
poena  injusta and  though  no  other  act  or  circumstance  be 
commanded  that  is  a  sin  "per  accidens,11  yet  the  first  act 

10 itself  commanded  may  be  a  sin  "per  accidens.11 

Oppon.  Either  our  minor  is  true,  notwithstanding  your 
reason,  or  else  the  first  act  may  be  a  command  commanding 
an  unjust  punishment,  and  be  an  act  lawful :  or  the  first  act 
itself  being  lawful  in  itself  and  all  circumstances,  may  yet 

15  be  a  sin  "  per  accidens,11  against  which  the  commander  ought 
to  provide :  "  Posterius  utrumque  falsum,11  both  the  latter 
members  are  false :  "  Ergo,  prius  verum,"  therefore  the  first 
is  true. 

Resp.  1.   Neg.  major.  Because  1.  The  subject  is  changed: 
20  you  were  to  have  spoken  of  the  first  act  commanded,  and 
you  speak  of  the  first  act  commanding,  in  the  first  member ; 
you  should  have  said  [else  the  first  act  may  be  commanded 
"  sub  poena  injusta,11  and  yet  be  in  itself  lawful] ;  which  is  true. 

2.  Because  in  the  second  member,  where  you  should  have 
25  spoken  only  of  the  commanded  circumstances  of  the  act, 

you  now  speak  of  all  its  circumstances,  whether  commanded 
or  not. 

3.  W e  undertook  not  to  give  you  all  our  reasons  ;  the  minor 
may  be  false  upon  many  other  reasons.  And  were  your  major 

30  reduced  in  the  points  excepted  against,  we  should  deny  the 
minor  as  to  both  members. 

And  we  should  add  to  our  reasons.  1.  That  command 
which  commandeth  an  act  in  itself  lawful  and  only  such,  may 
yet  be  sinful  privatively,  by  omission  of  some  necessary  part, 

35  some  mode  or  circumstance. 

2.  It  may  sinfully  restrain,  though  it  sinfully  command  not. 

3.  It  maybe  sinful  "in  modis,11  commanding  that  universally, 
or  indefinitely,  or  particularly,  or  singularly,  that  should  be 


3G8  The  formal  disputation  §c.  [documents. 


otherwise ;  though  in  the  circumstances,  properly  so  called,  of 
the  act,  nothing  were  commanded  that  is  sinful. 

4.  It  may  through  culpable  ignorance  be  applied  to  undue 
subjects,  who  are  not  circumstances  :  as  if  a  people  that  have 
the  plague  be  commanded  to  keep  assemblies  for  worship,  the  5 
lawgiver  being  culpably  ignorant  that  they  had  the  plague. 
Many  more  reasons  may  be  given. 

Oppon.  We  make  good  our  major  by  shewing  that  the 
subject  is  not  changed ;  thus :  If  whensoever  the  first  act  is 
commanded  "  sub  poena  injusta,"  and  no  other  act  is  com- 10 
manded,  whereby  any  unjust  penalty  is  enjoined,  (which  were 
your  words,)  the  first  act  commanding  must  command  an 
unjust  punishment  (which  were  ours),  then  we  have  not 
changed  the  subject :  But  the  antecedent  is  true,  therefore 
the  consequent.  15 


CHAPTER  VIII. 


The  revision  of  the  liturgy  in  the  reign  of  Charles  II. 

THE  conference  held  at  the  Savoy  terminated  on 
the  24th  day  of  July,  1661,  by  the  expiration  of 
5  the  four  months,  to  which  the  commission  had  been 
limited.  But  a  convocation  had  begun  to  sit  in  the 
mean  time,  and  the  bishops  had  already  made  prepa- 
rations for  such  changes  as  they  deemed  expedient,  in 
the  Book  of  Common  Prayer,  and  the  general  govern- 
ioment  of  the  church. 

It  appears  from  the  king's  Declaration  of  October, 
1660,  that  his  first  intention  was  to  summon  a  synod 
immediately  on  his  return  to  England ;  and  that  he 
abandoned  that  intention,  when  he  became  better 
15  acquainted  with  the  state  of  religious  parties,  resolving 
to  conduct  the  proper  inquiries  himself,  and  to  come 
to  a  decision  on  his  own  authority.  This  resolution 
was  probably  taken  for  the  purpose  of  gratifying  the 
dissenters,  as  they  could  not  expect  any  favour  in  a 
20  convocation  from  which  they  would  in  great  measure 
be  excluded.  But  it  was  supported  by  many  other 
considerations.  All  parties  acknowledged,  at  least  in 
principle,  that  the  clergy,  who  had  been  ejected  from 
their  livings,  must  be  restored ;  and  it  was  a  conse- 
25quence  almost  inevitable,  that  a  convocation,  appoint- 
ed after  such  changes,  and  under  the  operation  of 
kindred  influences,  would  represent  extreme  opinions, 
b  b 


370 


The  revision  of  the  liturgy 


[narrative. 


and  be  little  qualified  either  to  make  permanent  ar- 
rangements for  the  church,  or  to  act  in  harmony 
with  the  convention-parliament.  The  same  impression 
seems  to  have  continued  at  a  later  period ;  and  it  was 
not  until  a  strong  memorial  had  been  addressed  to  the  5 
chief  minister  of  state,  shewing  the  necessity  for  con- 
vening the  clergy  of  the  two  provinces  on  the  meeting 
of  the  new  parliament,  that  archbishop  Juxon  was  em- 
powered to  issue  his  mandate  for  the  assembling  of  a 
convocation  at  St.  Paul's,  on  the  8th  of  May,  1661.  10 

The  first  business  undertaken  in  this  convocation 
was  to  draw  up  a  form  of  prayer  for  the  29th  of  May, 
the  anniversary  at  once  of  the  king's  birth  and  of  the 
restoration  of  the  monarchy.  In  the  third  session  the 
bishops  of  Salisbury  (Henchman),  Peterborough  (Laney),  15 
and  St.  Asaph  (Griffith),  were  directed,  in  conjunction 
with  six  members  of  the  lower  house,  to  prepare  an 
office  for  the  baptism  of  adults,  such  an  office  having 
become  necessary  from  the  increase  of  anabaptism, 
and  the  great  neglect  of  religious  ordinances,  which  20 
had  recently  prevailed.  It  was  completed  before  the 
31st  of  May,  and  on  that  day  received  its  approbation 
from  the  house  of  bishops.  In  the  eighth,  and  some 
following  sessions,  the  bishops,  having  obtained  two 
royal  licenses  for  that  and  other  purposes,  made  some 25 
progress  in  examining  portions  of  a  code  of  canons. 
In  the  session  of  the  21st  of  November,  the  first 
session  that  took  place  after  the  close  of  the  Savoy 
conference,  they  entered  upon  the  consideration  of  the 
Book  of  Common  Prayer,  and  directed  the  bishops  of  30 
Durham  (Cosin),  Ely  (Wren),  Oxford  (Skinner),  Ro- 
chester (Warner),  Salisbury  (Henchman),  Worcester 
(Morley),  Lincoln  (Sanderson),  and  Gloucester  (Nichol- 
son), to  proceed  without  loss  of  time  in  preparing  it  for 


chapter  viii.]         in  the  reign  of  Charles  II 


371 


their  revision.  So  earnest,  however,  were  they  in  this 
matter,  and  so  clearly  directed  in  their  judgment,  as 
well  by  the  recent  discussions,  as  by  the  strong  expres- 
sion of  public  opinion,  that  by  means  which  will  be 

5  explained  hereafter  they  were  able  at  once  to  super- 
sede their  newly-appointed  committee,  and  to  make 
considerable  progress  in  the  revision  of  the  liturgy  at 
the  same  meeting.  On  the  day  following  they  held 
two  sessions  for  the  same  purpose,  and  on  Saturday, 

io  the  23rd  of  November,  a  portion  of  the  Book  of 
Common  Prayer,  containing  the  corrections  of  the 
bishops,  was  delivered  to  the  prolocutor  of  the  lower 
house,  with  an  injunction  that  they  should  proceed  to 
examine  it  with  all  possible  expedition.     The  lower 

15  clergy  were  not  surpassed  in  zeal  and  promptitude  by 
their  superiors.  Three  days  afterwards,  when  the  bi- 
shops had  finished  their  labours,  and  placed  the  second 
moiety  in  the  hands  of  the  prolocutor,  the  clergy  of  the 
lower  house  delivered  back  the  first  portion,  together 

20  with  their  schedule  of  amendments.  With  labourers 
so  earnest  and  so  friendly  the  whole  work  was  speedily 
completed,  though  not  before  great  impatience  had 
been  shewn  by  the  king  and  the  two  houses  of  par- 
liamenta.    A  new  preface  was  adopted,  the  calendar 

25  was  reconstructed,  a  form  of  prayer  provided  for  use  at 
sea,  and  on  the  13th  of  December  a  committee,  con- 
sisting of  members  of  both  houses,  was  instructed  to 
make  a  diligent  examination  and  last  revision  of  the 

a  In  one  of  the  same  sessions  (the  40th)  the  bishops  came  unani- 
30  mously  to  a  vote  in  favour  of  some  constant  forms  of  prayer  to  be 
used  before  and  after  sermons.  By  so  doing  they  were  extinguish- 
ing the  last,  and  perhaps  the  most  earnest,  hope  of  the  noncon- 
formists for  an  opportunity  of  exercising,  what  they  styled,  the  gift 
of  prayer.  For  prudential  reasons,  however,  the  bishops  did  not 
35  carry  their  resolution  into  effect.    See  Kennct,  Register,  p.  576. 

B  b  2 


372 


The  revision  of  the  liturgy 


[narrative. 


whole  book,  incorporating  some  new  collects  which 
had  been  read  and  approved  in  the  same  session. 
Little  now  remained  to  be  done.  A  formb  of  thanks- 
giving for  God's  general  mercies,  composed  and  pre- 
sented by  bishop  Reynolds,  was  read  and  discussed,  a  5 
form  of  words  for  subscribing  the  Book  was  drawn 
up  in  committee  and  approved  by  the  house,  and 
finally  on  the  20th  of  December,  1661,  the  Book  of 
Common  Prayer  was  adopted  and  subscribed  by  the 
clergy  of  both  houses  of  convocation  and  of  both  pro-  io 
vincesc. 

Our  attention  would  now  be  directed,  according  to 
the  order  of  time,  to  the  proceedings  of  the  newly- 
elected  parliament;  but  there  are  still  some  acts  of  the 
convocation  connected  with  our  subject,  which  it  will  15 
be  most  convenient  to  notice  in  this  place.  It  appears 
that  on  the  29th  of  January,  1662,  a  copy  of  the  bill 
now  pending  in  parliament  for  the  observance  of  the 
liturgy  was  read  and  examined  in  the  bishops'  house ; 
on  the  5th  of  March  they  deputed  the  bishops  of  St.  20 
Asaph  (Griffith),  Carlisle  (Sterne),  and  Chester  (Wal- 
ton), with  the  concurrence  of  the  lower  house,  to  revise 

l'  The  general  thanksgiving  is  commonly  ascribed  to  bishop  San- 
derson ;  but  there  is  no  direct  authority  for  doing  so.  The  account  25 
given  by  Isaac  Walton,  which  after  all  is  not  sufficiently  precise  to 
be  used  in  evidence,  is  clearly  the  statement  of  a  partial  and  credu- 
lous friend.  If  a  general  thanksgiving  had  already  been  approved 
by  the  bishops,  it  is  scarcely  probable  that  any  form  of  the  same 
kind  would  have  been  introduced  by  bishop  Reynolds  ;  and  as  there  3° 
is  no  notice  that  his  form  was  rejected,  or  that  any  other  was  sup- 
plied afterwards,  it  seems  not  improbable  that  the  general  thanks- 
giving, which  we  now  use,  was  the  composition  of  bishop  Reynolds. 

c  For  this  occasion  the  two  houses  of  convocation  at  York  had 
been  united  (the  bishops  in  person,  and  the  lower  clergy  by  means  35 
of  a  deputation)  with  the  two  houses  of  the  province  of  Canterbury. 


chapter  viii.]       in  the  reign  of  Charles  II. 


373 


certain  alterations'1  which  had  been  made  in  the  Book 
of  Common  Prayer  during  its  progress  through  parlia- 
ment ;  on  the  8th  of  March,  Mr.  Sancroft  (afterwards 
archbishop  of  Canterbury)  was  directed  to  superintend 
5  the  printing  of  the  book,  and  Mr.  Scattergood  and 
Mr.  Dillingham  to  correct  the  press;  and  on  the  18th 
of  the  same  month  the  president  of  the  upper  house 
reported  to  the  assembled  clergy  that  the  lord  chan- 
cellor, in  his  own  name  and  on  behalf  of  the  lords  in 
io  general,  presented  their  thanks  to  both  houses  of  con- 

d  "  Emendationes  sive  alterationes  alias  in  libro  Publicarum  Pre- 
cum  per  domum  parliament  factas."  Such  is  the  account  of  the 
matter  given  in  the  records  of  the  upper  house.  (Synodus  Angli- 
cana,  App.  p.  103.)    But  it  is  probable  that  this  resolution  of  the 

r5  bishops  was  prospective  ;  with  reference  to  alterations,  which  might 
possibly  be  made  afterwards,  and  not  to  any  which  had  then  been 
actually  made.  For  on  the  5th  of  March  it  was  much  too  early  for 
any  alterations  to  have  been  agreed  upon  ;  as  the  Prayer  Book  had 
then  been  only  eight  days  in  the  possession  of  the  house  of  lords, 

20  and  the  bill  of  uniformity,  of  which  it  was  a  part,  was  not  passed  in 
that  house  till  the  9th  of  April.  There  is  no  notice  of  such  altera- 
tions at  any  time  in  the  lords'  journals,  and  the  only  vote  there  re- 
corded respecting  the  liturgy  is  of  the  date  of  March  17,  and  is  on 
the  question  simply,  whether  the  book  transmitted  from  the  king 

25  should  be  annexed  to  the  act.  Upon  the  whole  it  may  fairly  be  in- 
ferred that  no  alterations  were  made  by  the  lords,  and  it  is  known 
that  none  were  made  by  the  house  of  commons. 

It  appears,  also,  that  on  the  2 1st  of  April,  when  the  house  of  com- 
mons was  still  engaged  with  the  act  of  uniformity,  the  bishops  were 

30 desirous  of  substituting  the  word  "children"  for  the  word  "persons 
[not  baptized]"  and  consulted  the  lord  chancellor  as  to  the  best 
method  of  doing  it.  (Syn.  Angl.  App.  p.  109.)  It  is  not  known 
whether  any  further  steps  were  taken  in  the  matter  :  but  the  appli- 
cation would  seem  to  imply  that  no  precedent  had  then  been  given 

35  them  of  changes  made  by  either  house  of  parliament  j  and  if  the  de- 
sire of  the  bishops  had  reference,  as  is  probable,  to  the  last  rubric 
of  *'  public  baptism  for  such  as  be  of  riper  years,"  it  is  evident  that 
that  alteration  was  not  made. 


374 


The  revision  of  the  liturgy 


[narrative. 


vocation  for  the  great  care  and  industry  they  had 
shewn  in  revising  the  Book  of  Common  Prayer e. 

It  was  not  possible  that  a  house  of  commons,  ac- 
tuated by  the  powerful  motives  that  prevailed  at  the 
time  of  the  restoration,  and  consisting  in  a  greats 
degree  of  persons  who  were  embittered  against  the 

e  "  The  following  is  an  extract  from  one  of  the  MSS.  in  the 
Lambeth  library  (vol.  577)  written  with  abp.  Sancroft's  hand,  giving 
an  account  of  the  individuals  employed  in  the  alterations  now  made 
in  the  liturgy,  taken  from  the  journals  of  the  lower  house  of  convo- 10 
cation.  As  those  journals  no  longer  exist,  perhaps  this  is  the  only 
record  remaining  of  the  persons  who  were  employed  in  the  work. 
"  '  Out  of  the  Journal  of  the  Lower  House  of  Convocation. 

"  Fr.  Mundie,  Actuary. 

"  j66i,  May  16.  Chosen  to  attend  the  bishops  at  Elie  House  15 
the  next  morning  at  8  o'clock,  concerning  a  form  of  prayer  for  May 
29th,  the  prolocutor  and  eight  more,  scilicet,  the  deans  of  Sarum 
(Dr.  Baily),  Chichester  (Dr.  Henshaw),  Peterborough  (Dr.  Rain- 
bow), and  Norwich  (Dr.  Crofts)  ;  the  archdeacon  of  Surry  (Dr. 
Pearson),  of  Canterbury  (Dr.  George  Hall),  Dr.  Creed,  and  Dr.  20 
Martin. 

"  May  18.  Chosen  to  attend  the  bishops  for  the  review  of  the 
book  for  the  30th  of  January,  the  dean  of  Gloucester  (Dr.  Brough), 
of  Lichfield  (Dr.  Paul),  the  archdeacon  of  St.  Albans  (Dr.  Frank), 
Dr.  Crowther,  the  dean  of  Christ  Church,  Oxford  (Dr.  Fell),  Dr.  25 
Fleetwood,  Dr.  Pory,  archdeacon  of  Middlesex,  Dr.  Gunning. 

"To  attend  the  bishops  at  the  Savoy  on  Monday  next  at  3  o'clock 
afternoon,  to  consult  about  the  form  of  baptizing  the  adults,  the 
dean  of  Westminster  (Dr.  Earl),  of  Worcester  (Dr.  Oliver),  arch- 
deacon of  Sudbury  (Dr.  Sparrow),  archdeacon  of  Wilts  (Dr.  Creed),  30 
Dr.  Heywood,  Dr.  Gunning. 

"  May  22.  Precibus  peractis,  ordered  that  each  keep  his  place, 
that  but  one  speak  at  once,  and  that  without  interruption  ;  none  to 
use  long  speeches  ;  to  have  a  constant  verger. 

"  May  24.  A  prayer  or  collect  to  be  made  for  the  parliament  35 
sitting,  and  one  for  the  synod  ;  referred  to  Dr.  Pory  and  the  arch- 
bishop's other  chaplains  to  draw  up  and  present  the  same  to  this 
house  the  next  session. 


CHAPTER  VIII.] 


in  the  reign  of  Charles  II. 


375 


recent  course  of  government,  should  be  calm  specta- 
tors of  the  proceedings  at  the  Savoy  conference.  In 
those  proceedings  were  renewed  many  questions,  some 
directly  and  others  by  implication,  which  had  furnished 
5  materials  for  the  debates  of  the  long  parliament,  and 
had  led  by  an  easy  descent  to  their  most  fatal  mea- 
sures.    There  was  no  case,  in  short,  whether  they 

"  May  3 1 .  Dr.  Pory  introduxit  formam  precationum  pro  parlia- 
mento  et  synodo.    The  approbation  of  them  referred  to  the  dean 

io  of  Wells  (Dr.  Creighton),  Dr.  Creed,  Dr.  Pearson,  Dr.  Crowther, 
and  the  archbishop's  two  chaplains. 

"June  7.  A  form  of  prayer  (juxta  edictum  regium),  with  humi- 
liation for  the  immoderate  rain,  and  thanksgiving  for  the  change 
thereof  by  fair  weather,  referred  to  eight  of  this  house  (who  are  to 

15  attend  four  bishops  at  Elie  House  this  afternoon),  scilicet,  the  dean 
of  Winton  (Dr.  Alexander  Hyde),  the  dean  of  Sarum  (Dr.  Bailie), 
the  dean  of  Wells  (Dr.  Creighton),  Dr.  Priaulx,  Dr.  Gulston,  Dr. 
Preston,  Dr.  Rawley.' 

"  Doubts  have  been  entertained  respecting  the  persons  who  framed 

20  the  prayer  for  the  parliament,  as  it  now  stands  in  our  liturgy  ;  but 
these  doubts  are  cleared  up  by  the  above  cited  extracts  from  the 
convocation  books,  which  shew  that  the  prayer  was  prepared  and 
introduced  for  the  approbation  of  the  convocation  by  '  Dr.  Pory  (then 
archdeacon  of  Middlesex)  and  the  archbishop's  other  chaplains.' 

25  The  fact,  however,  is  that  the  prayer,  though  now  for  the  first  time 
introduced  into  the  liturgy,  was  not  entirely  new.  A  prayer  for 
the  parliament,  with  the  same  beginning  and  ending,  and  particularly 
containing  the  expression,  '  our  religious  and  gracious  king,'  was 
inserted  in  a  form  of  prayers  put  forth  in  the  time  and  under  the 

30  authority  of  Charles  I.  on  the  first  breaking  out  of  the  troubles  in 
1628  [but  see  above,  p-233.]  and  from  this  the  prayer,  which  now 
forms  part  of  the  liturgy,  was  partly  formed."  Dr.  D'Oyly's  note 
on  the  Life  of  abp.  Sancroft,  vol.  i.  p.  1 13. 

The  prayer  for  the  parliament  appeared  for  the  first  time  in  its 

35  present  shape  in  a  form  of  prayer  appointed  for  a  general  fast  on  the 
1  2th  of  June,  1661,  special  mention  of  it  being  made  in  the  title- 
page.  It  was  thence  transferred  by  the  convocation  to  the  Book  of 
Common  Prayer. 


376 


The  revision  of  the  liturgy 


[narrative. 


regarded  the  recent  history  of  disorder,  or  the  theory 
of  a  settled  government,  that  would,  in  the  convictions 
of  the  royalists,  combine  a  greater  number  of  hazards, 
and  rekindle  more  certainly  the  flames  of  discord,  than 
the  remodeling  of  the  church  and  the  public  ritual.  5 
So  strongly  did  these  sentiments  prevail  in  the  house 
of  commons,  that  on  the  25th  of  June,  when  the  long 
list  of  exceptions  and  the  new  liturgy,  presented  at 
the  conference,  had  already  created  a  strong  impres- 
sion against  the  nonconformists,  a  committee  was  io 
appointed  to  make  search  for  the  original  of  king 
Edward's  second  Service-book,  and  "  to  provide  for  an 
effectual  conformity  to  the  liturgy  of  the  church  for 
the  time  to  come."  This  was  followed  up  by  resolute 
measures,  when  it  was  found  that  there  was  now  no  15 
prospect  of  any  reasonable  compliance  on  the  part  of 
the  nonconformists.  On  the  9th  of  July,  a  "  bill  for 
the  uniformity  of  public  prayer  and  administration  of 
the  sacraments"  was  read  for  the  third  time,  and  to- 
gether with  a  copy  of  the  Prayer  Book,  printed  in  20 
t604,  was  passed  and  sent  to  the  upper  house.  It  is 
not  known  what  was  the  issue  of  their  inquiries  re- 
specting the  second  Service-book  of  king  Edward.  It 
is  probable  as  the  book  is  not  uncommon  now,  that  a 
copy  of  it  was  produced,  and  was  not  found  to  be  suffi-25 
ciently  in  accordance  with  the  higher  tone  of  ordi- 
nances, which  since  the  days  of  Elizabeth  had  more 
generally  prevailed.  However  this  may  be,  it  may 
certainly  be  presumed  that  the  edition  of  1604  was 
selected  in  preference  to  any  recent  edition,  for  the  3° 
purpose  of  avoiding  the  alleged  alterations  of  arch- 
bishop Laud,  alterations,  of  which  the  commons  would 
form  their  opinion  from  general  report,  and  the  evil 
reputation  he  had  contracted  of  popish  tendencies. 


chapter  vm.]       in  the  reign  of  Charles  IT. 


377 


This,  at  least,  is  evident,  that  they  had  no  intention  of 
gratifying  the  nonconformists  in  any  of  their  wishes. 

But  the  lords  were  contented  to  wait  till  the  con- 
ference should  have  closed,  and  some  measure  should 
s  be  proposed  to  them,  recommended  by  the  votes  of  the 
clergy  and  the  confirmation  of  the  crown.  It  appears 
that  of  the  bill  sent  up  to  them  on  the  9th  of  July  no 
notice  was  taken  for  some  time,  except  that  its  read- 
ing was  appointed  for  a  day  on  which  they  did  not 

io  assemble.  But  on  the  14th  day  of  February,  1662, 
the  same  bill,  after  a  copys  had  already  been  sub- 
mitted to  the  bishops,  was  read  for  the  first  time  by 
the  lords,  and  three  days  afterwards  it  passed  through 
the  second  reading,  and  was  placed  in  the  hands  of  a 

15  select  committee.  The  Book  of  Common  Prayer,  how- 
ever, was  not  yet  delivered  to  them ;  and  the  com- 
mittee having  inquired  on  the  13th  of  February,  with 
strong  symptoms  of  impatience,  whether  they  should 
still  wait  for  it,  or  should  "  proceed  upon  the  book 

20  brought  from  the  commons,"  they  received  a  royal 
message  on  the  25th  of  the  same  month,  together  with 
an  authentic  copy  of  the  corrected  Prayer  Book  con- 
firmed under  the  great  seal.  After  much  subsequent 
discussion  respecting  some  provisos  transmitted  by  his 

25  majesty,  and  other  clauses  introduced  in  behalf  of 
ejected  ministers  and  for  other  purposes,  the  bill,  with 
its  many  amendments,  was  passed  by  the  lords  on  the 

g  It  appears  that  the  bishops  deliberated  upon  this  bill  in  their 
house  of  convocation  on  the  29th  of  January,  (Syn.  Angl.  App.  p.  98) ; 
30  but,  as  they  had  been  restored  to  their  places  in  the  house  of  lords 
on  the  20th  of  November,  1661,  the  question  was  probably  intro- 
duced by  one  or  more  of  their  own  body,  with  a  view  to  their  enter- 
ing into  some  common  understanding  respecting  it,  and  so  acting  in 
concert  in  the  house  of  lords. 


378  The  revision  of  the  liturgy  [narrative. 

9th  day  of  April,  1662,  and  returned  to  the  house  of 
commons  b. 

It  appears  that  the  commons  were  jealous  of  the 
preference  given  to  the  corrected'  Book  of  Common 
Prayer  over  the  edition  of  1604,  and  suspecting  that  5 
some  differences  might  have  been  introduced  between 
the  two  periods  when  the  books  were  respectively 
printed,  directed  a  close  comparison  to  be  made  be- 
tween them.  On  the  16th  of  April  they  proceeded  so 
far  in  their  fear  of  change,  as  to  make  it  a  question  io 
whether  they  should  not  reconsider  the  corrections 
made  in  convocation  ;  and  though  they  decided  to 
adopt  them  without  further  examination,  the  division 
was  only  of  96  to  90  in  their  favour.  In  order  to  save 
the  dignity  of  the  house,  they  afterwards  divided  on  *5 
the  question  whether  they  had  the  power  of  recon- 
sidering such  corrections,  and  then  obtained  a  vote  in 
the  affirmative. 

It  is  not  necessary  to  enumerate  the  many  and  im- 
portant clauses  of  the  act  itself,  which  have  no  direct  20 
bearing  on  the  state  of  the  liturgy.  Lord  Clarendon 
says  that  the  provision  requiring  re-ordination  from  all 
ministers  who  had  not  been  episcopally  ordained,  and 
which,  though  enjoined  by  the  governors  of  the  church, 
had  not  hitherto  been  made  imperative  by  the  legis-25 
lature,  was  introduced  by  the  lords  and  adopted  after 
much  earnest  debate.    The  practical  result  was,  that 

h  Lord  Clarendon  says,  (Life,  vol.  ii.  p.  130,)  that  the  "  act  began 
first  in  the  house  of  peers."    But  it  is  clear  from  the  journals  that 
the  peers  proceeded  on  the  bill  which  had  been  sent  up  to  them  30 
from  the  commons  before  their  adjournment. 

'  The  corrected  book  was  probably  a  copy  of  the  printed  edition 
of  1634  (at  which  time  Laud  was  archbishop  of  Canterbury)  with 
the  corrections  inserted. 


chapter  viii.  J       in  the  reign  of  Charles  II. 


379 


"  very  many  of  those  who  had  received  presbyterian 
orders"  submitted  :  but  the  clause  was  doubtless  very 
offensive  to  the  more  rigid  nonconformists,  as  it  not 
only  involved  an  acknowledgment  of  many  errors,  but 

5 also  compelled  them  to  forego  the  feeling  they  enter- 
tained against  episcopacy,  a  feeling  the  more  difficult 
to  surrender,  as  it  was  a  combination  of  argument  and 
of  hatred.  Equally  offensive  was  the  clause  that  re- 
quired "  assent  and  consent  to  be  declared  to  all  and 

io  every  thing  contained  in  the  Book  of  Common  Prayer ;" 
and  more  certain  was  it  to  occasion  separation  from 
the  church,  as  the  minds  of  men  had  long  been  em- 
ployed on  the  question,  and  the  strong  currents  of  the 
times  had  compelled  them  to  make  direct  and  public 

15  avowal  of  their  opinions.  But  the  greatest  embarrass- 
ment arose  from  the  royalist  convictions  of  the  com- 
mons. They  required  from  all  persons  in  holy  orders, 
and  every  schoolmaster  on  receiving  his  appointment, 
a  declaration1*  that  it  was  not  lawful,  on  any  pretence 

20  whatever,  to  take  arms  against  the  king ;  that  they 

k  Respecting  this  declaration  lord  Clarendon  speaks  as  follows 
(Life,  vol.  ii.  p.  135.)  :  "The  framing  and  forming  this  clause  had 
taken  up  very  much  time,  and  raised  no  less  passion  in  the  house  of 
commons  ;  and  now  it  came  among  the  lords  it  was  not  less  trouble- 

25  some.  It  added  to  the  displeasure  and  jealousy  against  the  bishops, 
by  whom  it  was  thought  to  be  prepared  and  commended  to  their 
party  in  the  lower  house."  It  appears  that  there  was  much  reason 
for  this  suspicion  :  for  in  their  session  of  the  1  2th  of  April,  three 
days  after  the  bill  was  sent  to  the  commons,  the  bishops  debated 

30  "  de  subscriptionibus  clericorum  instituendorum  et  ludimagistrorum 
licentiandorum  et  tribus  articulis  36  canone,  &c.  Dominus  Epi- 
scopus  London  Prsesidens,  &c.  de  et  cum  consensu,  &c,  curam 
cominisit  reverendis  Patribus  Dominis  Episcopis  Sarum  et  Coven'  et 
Lichen'  ad  consulend'  Jurisperitos  de  concipiend'  forma  in  scriptis 

35 in  et  circa  subscriptionem  preedict'."  Syn.  Angl.  App.  p.  108. 


380 


The  revision  of  the  liturgy 


[narrative. 


would  conform  to  the  liturgy  as  by  law  established  ; 
and  that  the  oath  called  the  solemn  league  and  cove- 
nant was  of  no  obligation,  and  had  been  unlawfully 
imposed.  There  were  few  members  of  either  house, 
who  were  not  devoted,  by  personal  feeling  as  well  as  5 
sincere  conviction,  to  the  support  or  rejection  of  this 
clause.  It  brought  before  them  not  only  the  question 
of  their  present  interests,  and  the  stern  sense  of  what 
was  due  to  their  own  consistency,  but  also  the  whole 
history  of  the  past  rebellion,  and  the  many  scenes  of  ic 
danger  in  which  they  had  fought  and  suffered.  But 
the  supposed  necessity  for  strong  and  despotic  powers, 
combined  with  the  general  hatred  of  both  houses 
against  the  presbyterians,  prevailed.  The  lords  en- 
deavoured to  mitigate  the  severity  of  the  clause  by  15 
some  amendments,  in  which  the  commons  acquiesced ; 
and  so,  says  lord  Clarendon,  the  bill  "  was  presented 
to  the  king ;  who  could  not  well  refuse  his  royal 
assent,  nor  did  in  his  own  judgment  or  inclination 
dislike  what  was  offered  to  him."  20 

Of  the  alterations  made  at  this  time  in  the  Prayer- 
book  the  following  are  the  most  important.  The 
Sentences,  the  Epistles  and  Gospels,  and  other  extracts 
from  the  Bible  (except  the  Psalter,  the  Ten  Command- 
ments, and  other  portions  of  the  Communion  Service)  25 
were  taken  generally  from  the  version  of  1611.  The 
Absolution  was  ordered  to  be  pronounced  by  the 
"priest"  alone,  instead  of  the  "minister."  The  Book 
of  Bel  and  the  Dragon  was  re-inserted  in  the  Calendar 
of  Lessons.  The  prayers  for  the  king,  the  royal  family,  3° 
the  clergy  and  people,  together  with  the  prayers  of 
St.  Chrysostom  and  the  Benediction,  were  printed  in  the 
Order  both  of  Morning  and  Evening  Service,  instead 
of  being  left,  as  formerly,  at  the  end  of  the  litany. 


chapter  viii.]       m  the  reign  of  Charles  II. 


:5<S1 


The  Evening  Service,  which  previously  began  with  the 
Lord's  Prayer,  was  now  opened  with  the  Sentences, 
the   Exhortation,   the   Confession,    and  Absolution, 
printed  as  in  the  Morning  Service.    In  the  litany 
5  the  words  "  rebellion"  and  "  schism"  were  added  to 
the  petition  respecting  "  sedition,  privy  conspiracy,"  &c. 
In  a  subsequent  petition  the  words  "  bishops,  priests, 
and  deacons"  were  employed  instead  of  "  bishops, 
pastours,  and  ministers  of  the  church."    Among  the 
o  io  occasional  prayers  and  thanksgivings  were  now  intro- 
duced a  second  prayer  for  fair  weather,  the  two  prayers 
for  the  ember  weeks,  the  prayers  for  the  parliament 
and  for  all  conditions  of  men,  a  thanksgiving  for 
restoring  public  peace  at  home,  and  the  general  thanks- 
15  15  giving.     New  collects  were  appointed  for  the  third 
Sunday  in  Advent,  and  for  St.  Stephen's  day.  The 
Genealogy,  which  previously  made  part  of  the  Gospel 
for  the  Sunday  after  Christmas,  was  now  omitted.  A 
distinct  collect,  epistle,  and  gospel,  were  provided  fol- 
ic 20a  sixth  Sunday  after  the  Epiphany.    The  gospels  for 
the  Sunday  next  before  Easter  and  for  Good  Friday 
!   were   shortened,    having  formerly  contained  within 
them  respectively  the   second  lesson   for  the  day. 
In  several  places,  as  in  one  of  the  collects  for  Good 
>5  ?5  Friday,  in  those  for  the  fifth  and  sixteenth  Sundays 
after  Trinity,  for  St.  Simon  and  St.  Jude,  and  in  other 
places,  the  word  "  church1"  was  used  for  "  congregation." 

1  The  change  of  the  word  "  congregation"  was  thought  so  import  - 
30  ant  with  reference  to  the  presbyterians,  that  in  several  passages 
jo  where  it  was  used  in  its  popular  sense  and  "church"  was  inappro- 
priate, the  word  "people"  was  inserted  instead  of  it,  to  prevent  the 
possibility  of  mistake.  Even  in  the  ancient  preface  it  was  thought 
necessary  that  the  words  "  ministers  of  the  congregation"  should 
be  altered  to  "  ministers  in  the  congregation,"  to  remove  any  the 


382 


The  revision  of  the  liturgy 


[narrative. 


A  distinct  collect  was  supplied  for  Easter-even.  The 
first  of  the  anthems  used  on  Easter-day  was  added. 
A  distinct  epistle  was  provided  for  the  day  of  the 
Purification.  The  last  clause  respecting  saints  de- 
parted was  added  to  the  prayer m  for  the  church  5 

remotest  presumption,  that  the  expression  might  appear  to  give,  in 
favour  of  the  presbyterian  form  of  church-government. 

The  same  principle  which  had  occasioned  the  use  of  the  word 
"  congregation"  in  the  liturgies  of  king  Edward,  led  to  the  use  of 
the  same  word,  rather  than  the  word  "  church,"  as  a  translation  of  10 
(KKkriaia,  in  the  earliest  English  Bibles,  viz.  Tyndale's  and  Cranmer's. 
The  Genevan  version,  which  came  afterwards,  introduced  the  word 
"  church"  in  several  instances,  and  the  Bishops'  Bible  in  a  greater 
number.  It  is  used  generally  for  the  word  ex/cXijo-ta  in  the  version 
of  161 1.  See  Fulke's  Defence  &c.  p.  225.  Parker  ed.,  and  Field  on  15 
the  Church,  b.  i.  c.  5.  ad  fin. 

m  The  words  "  alms  and  oblations,"  as  contained  in  the  same 
prayer  and  in  its  marginal  rubric,  require  some  explanation.  It 
will  appear  that  they  both  refer  to  the  offerings  made  in  money. 

In  the  Book  of  1549  no  mention  is  made  of  either  alms  or  20 
oblations.    In  1552  alms  only  are  mentioned;  and  the  prayer  is 
preceded  by  the  following  rubric  :  "  Then  shall  the  churchwardens 

 gather  the  devotion  of  the  people,  and  put  the  same  into  the  poor 

man's  box  ;  and  upon  the  offering  days  appointed,  every  man  and 
woman  shall  pay  to  the  curate  the  due  and  accustomed  offerings."  25 

The  same  was  continued  exactly  in  the  books  of  1559,  1607,  and 
1634.  In  1662  the  words  "  and  oblations"  were  added;  the  pre- 
ceding rubric  was  changed  thus  "  shall  receive  the  alms  for  the 

poor  and  other  devotions  of  the  people  in  a  decent  basin  and 

reverently  bring  it  to  the  priest,  who  shall  humbly  present  and  3° 
place  it  upon  the  holy  table ;"  and  as  an  explanation  of  the  distinct 
purposes  denoted  by  the  two  words  "alms  and  oblations"  the  follow- 
ing rubric  was  added  at  the  end  of  the  whole  service  :  "  After  the 
divine  service  ended,  the  money  given  at  the  offertory  shall  be  dis- 
posed of  to  such  pious  and  charitable  uses  as  the  minister  and 
churchwardens  shall  think  fit.  Wherein  if  they  disagree,  it  shall 
be  disposed  of  as  the  ordinary  shall  appoint." 

At  the  same  revision,  and  immediately  before  the  prayer  for  the 
church  militant,  was  also  added  this  rubric :  "  And  when  there  is  a 


chapter  viii.]         in  the  reign  of  Charles  II. 


383 


militant.  The  rubric  was  added  as  to  "  covering  what 
remaineth  of  the  elements  with  a  fair  linen  doth." 
The  order  in  council  respecting  kneeling  at  the  Lord's 
supper,  which  had  been  introduced  in  1552  and  re- 

5  moved  by  queen  Elizabeth,  was  restored,  with  this 
alteration  ;  instead  of  "  any  real  and  essential  presence 
there  being  of  Christ's  natural  flesh  and  blood,"  it  is 
now  read,  "any  corporal  presence  of  Christ's  natural 
flesh  and  blood."    A  new  office  was  appointed  for  the 

io "  baptism  of  such  as  are  of  riper  years ;"  and  some 
alterations  made  in  the  other  offices  of  baptism.  The 
preface  to  Confirmation  was  curtailed,  and  the  clause 
respecting  the  undoubted  salvation"  of  baptized  infants 
dying  before  the  commission  of  actual  sin,  was  placed 

15  after  the  office  for  Infant  Baptism.  Some  changes  were 
made  in  the  offices  for  Confirmation  and  Matrimony ; 
and  in  the  rubric  at  the  end  of  the  latter,  the  receiving 
the  communion  on  the  day  of  the  marriage  was  no  longer 
made  imperative.    In  the  Visitation  of  the  Sick  the 

20 words  "if  he  humbly  and  heartily  desire  it"  were 

communion,  the  priest  shall  then  place  upon  the  table  so  much 
bread  and  wine  as  he  shall  think  sufficient."  It  was  proposed  in 
Mr.  Sancroft's  book  (see  infra)  that  the  rubric  should  run  thus  : 
"  the  priest  shall  then  offer  up  and  place  upon  the  table  ;"  but  the 
25  words  "  offer  up"  were  not  adopted.  Had  it  been  otherwise,  a 
different  interpretation  might  have  been  suggested  for  the  word 
"  oblations." 

n  This  was  one  of  the  greatest  grievances  complained  of  by  the 
dissenters,  being,  as  they  said,  a  declaration  that  that  is  certain 

30  by  God's  word,  which  at  best  can  only  be  proved  as  a  probable 
deduction  from  it.  Baxter  was  so  inexorable  on  this  point,  as  to 
maintain,  "That  of  the  forty  sinful  terms  for  a  communion  with 
the  church  party,  if  thirty-nine  were  taken  away,  and  only  that 
rubric,  concerning  the  salvation  of  infants  dying  shortly  after  their 

35 baptism,  were  continued,  yet  they  could  not  conform."  Long's 
Vox  Clcri,  an.  1690.  p.  18. 


384 


The  revision  of  the  liturgy 


[narrative. 


added  to  the  rubric  respecting  absolution  :  the  Bene- 
diction also  and  the  prayers  that  follow,  appear  now 
for  the  first  time.  In  the  Order  for  Burial  the  first 
rubric  respecting  persons  unbaptized  or  excommunicate 
was  added.  Forms  of  prayer  were  supplied  to  be  used  5 
at  sea:  and,  lastly,  offices0  were  provided  for  the  30th 

°  The  statute  3  James  I.  c.  1.  provided  for  the  religious  observ- 
ance of  the  5th  of  November;  the  stat.  12  Charles  II.  c.  30.  (con- 
firmed by  13  Charles  II.  stat.  1.  c.  7.)  for  the  religious  observance 
of  the  30th  of  January;  the  stat.  12  Charles  II.  c.  14.  (confirmed  10 
by  13  Charles  II.  stat.  1.  c.  11.)  for  the  religious  observance  of  the 
29th  of  May ;  but  in  no  one  of  these  statutes  was  any  direction 
given  as  to  a  service  to  be  appointed  for  the  day,  that  appointment 
being  left  in  each  case  to  the  king  in  council  under  his  royal  supre- 
macy and  the  powers  declared  in  the  statute  1  Eliz.  c.  2.  These  15 
several  services  were  accordingly  considered  and  arranged,  under  the 
king's  license  for  that  purpose,  in  the  convocation  of  1662,  and  when 
the  Book  of  Common  Prayer  was  published  according  to  the  act  of 
uniformity,  they  were  annexed  to  it  in  obedience  to  the  following 
order  :  "  Charles  R.  Our  will  and  pleasure  is  that  these  three  forms  20 
of  prayer  and  service  made  for  the  5th  of  November,  the  30th  of 
January,  and  the  29th  of  May,  be  forthwith  printed  and  published, 
and  for  the  future  annexed  to  the  Book  of  Common  Prayer  and 
Liturgy  of  the  Church  of  England,  to  be  used  yearly  on  the  said 
days  in  all  cathedral  and  collegiate  churches  and  chapels,  in  all  25 
chapels  of  colleges  and  halls  within  both  our  universities,  and  of  our 
colleges  of  Eton  and  Winchester,  and  in  all  parish  churches  and 
chapels  within  our  kingdom  of  England,  dominion  of  Wales  and 
town  of  Berwick  upon  Tweed.  Given  at  our  court  at  Whitehall  the 
2nd  day  of  May  in  the  14th  year  of  our  reign.  By  his  majesty's  30 
command,  Edward  Nicholas."  A  similar  order  has  been  issued  at 
the  beginning  of  each  successive  reign.  Alterations  have  been  made 
in  these  services  at  different  times  by  royal  authority:  as  for  instance 
in  the  reign  of  James  II.  when  the  form  provided  for  the  29th  of 
May  underwent  many  alterations  besides  those  which  were  rendered  35 
necessary  by  the  death  of  Charles  II ;  and  in  the  reign  of  William 
and  Mary,  when  prayers  composed  by  bishops  Patrick  and  Sprat 
were  added  to  the  service  of  the  5th  of  November,  to  commemorate 


chapter  vin.]       in  the  reign  of  Charles  II. 


385 


of  January  and  29th  of  May,  and  the  old  service  for 
the  5th  of  November  was  corrected.    These  and  many 

the  landing  of  king  William.  In  neither  of  these  two  cases  does  the 
convocation  appear  to  have  been  consulted.  In  the  first  of  them, 
S  the  new  form  was  issued  with  the  following  notice  :  "James  R.  The 
form  of  prayer  with  thanksgiving  heretofore  appointed  for  the  29th  of 
May,  relating  in  several  passages  of  it  to  the  birth  and  person  of  our 
most  dearly  beloved  brother  king  Charles  II.  and  so  upon  occasion 
of  his  death  being  necessarily  to  be  altered,  and  it  being  now  by  our 

10  special  command  to  the  bishops  so  altered  and  settled  to  our  satisfac- 
tion as  a  perpetual  office  of  thanksgiving  for  the  standing  mercies  of 
that  day  ;  our  express  will  and  pleasure  is"  &c.  &c.  In  the  second 
case  the  alterations  made  in  the  service  for  the  5th  of  November 
were  approved  by  the  royal  commission  of  the  year  1 689,  but  were 

15  not  submitted  to  the  convocation  of  that  period,  on  account  of  the 
strong  opposition  that  the  court  had  experienced  from  the  clergy  of 
the  lower  house. 

Prayers  and  thanksgivings  for  the  anniversary  of  the  sovereign's 
accession  have  been  added  to  the  usual  service  of  the  day  in  every 

20  reign  since  the  time  of  the  Reformation.  The  form  provided  in  the 
time  of  queen  Elizabeth  may  be  seen  in  Strype's  Ann.  vol.  ii.  p.  2. 
p.  6j.  But  after  the  interruption  occasioned  by  the  great  rebellion 
a  new  form  was  compiled  by  command  of  king  James  II.  and  was 
put  forth  with  the  following  notice  :  "  James  R.  Whereas  not  only 

25the  pious  Christian  emperors  in  ancient  times,  but  also  of  late  our 
own  most  religious  predecessors,  kings  of  this  realm,  did  cause  the 
days  on  which  they  began  their  several  reigns  to  be  publicly  cele- 
brated every  year  (so  long  as  they  reigned)  by  all  their  subjects  with 
solemn  prayers  and  thanksgiving  to  Almighty  God :    this  pious 

30  custom  received  lately  a  long  and  doleful  interruption  upon  occasion 
of  the  barbarous  murder  of  our  most  dear  father  of  blessed  memory, 
which  changed  the  day,  on  which  our  late  most  dear  brother  suc- 
ceeded to  the  crown,  into  a  day  of  sorrow  and  fasting :  but  now  we 
thinking  fit  to  revive  the  former  laudable  and  religious  practice,  and 

35  having  caused  a  form  of  prayer  and  thanksgiving  to  be  composed 
by  our  bishops  for  that  purpose  ;  our  will  and  pleasure  is"  &c.  &c. 
This  form  with  some  considerable  alterations  made  in  the  time  of 
queen  Anne,  has  been  issued  at  the  beginning  of  each  succeeding 
reign,  and  depends  altogether  upon  the  royal  authority. 

c  c 


386 


The  revision  of  the  liturgy 


[narrative. 


other  minor  alterations?,  amounting  as  Dr.  Tenison 
computed  to  about  600  in  number,  were  made  in  the 
Book  of  Common  Prayer  by  the  convocation  of  1662, 
and  were  finally  ratified  by  the  act  of  uniformity 9. 

P  It  is  commonly  stated  (see  Burnet,  Own  Times,  vol.  i.  p.  333.5 
Neal's  Purit.  vol.  iii.  p.  97.)  that  the  festivals  of  St.  Barnabas  and 
the  Conversion  of  St.  Paul  were  now  added  for  the  first  time  to  the 
Calendar.    But  this  is  not  the  case.    The  collects,  &c.  for  both  days 
are  to  be  found  in  the  editions  of  1549,  1552,  and  so  downwards, 
although  in  some  cases,  as  in  Grafton's  edition  of  1552,  the  name  of  10 
Barnabas  has  been  omitted  by  mistake  in  the  Calendar.    It  appears 
however  that  in  the  Romish  church  these  two  apostles  were  not 
placed  in  the  same  order  with  the  rest  j  and  even  in  our  own  church 
we  find  bishop  Wren  in  the  year  1636  giving  directions  that 
"  ministers  forget  not  to  read  the  collects,  epistles,  and  gospels  15 
appointed  for  the  Conversion  of  St.  Paul  and  for  St.  Barnaby's  day." 
Docum.  Ann.  No.  cxliii. 

1  One  alteration  made  at  this  time  is  reserved  for  a  note,  as 
requiring  some  explanation.    In  the  consecration  of  a  bishop  the 
form  of  words  addressed  to  him  on  the  imposition  of  hands  had  20 
previously  been,  "  Take  the  Holy  Ghost,  and  remember  that  thou 
stirre  up  the  grace  of  God  which  is  in  thee  by  imposition  of  hands  ; 
for  God  hath  not  given  us  the  spirit  of  feare,  but  of  power,  and 
love,  and  sobernesse."    It  was  altered  to  the  present  form,  which 
begins  thus  :  "  Receive  the  Holy  Ghost,  for  the  office  and  work  of  25 
a  bishop  in  the  church  of  God,"  &c.    A  corresponding  addition  was 
also  made  to  the  words  employed  in  the  ordering  of  priests.    It  will 
readily  be  conjectured  that  the  change  was  made  for  the  purpose  of 
marking  more  strongly  the  commission  given  to  a  bishop  as  distinct 
from  that  of  a  priest ;  a  question  on  which  it  will  have  been  observed  30 
that  after  various  success  in  other  contests,  the  church-party  never 
suffered  themselves  to  be  vanquished.    But  the  matter  will  be  better 
understood  from    the  following  letter  of  Dr.  Hurufrey  Prideaux 
(afterwards  dean  of  Norwich)  written  to  one  of  archbishop  San- 
croft's  chaplains,  and  bearing  date  Nov.  25,  1687.    (Tanner,  MSS.  35 
vol.  xxix.  No.  73.) 

"  I  being  of  late  much  assaulted  here  with  papers  from  the 
papists,  have  thought  it  my  duty  to  leave  none  of  them  unanswered ; 
and  in  one  concerning  the  validity  of  our  orders,  having  many  cavils 


chapter  viii.]        in  the  reign  of  Charles  II. 


387 


It  will  be  observed  that  in  this  long  enumeration 
there  is  no  mention  of  any  of  those  characteristic 
points  which  had  been  the  subjects  of  strife  and 
division  in  the  church  from  the  earliest  days  of  puri- 
5tanism  :  that  the  use  of  the  Apocrypha,  the  expressions 
complained  of  in  the  litany,  and  in  the  services  for 
baptism,  marriage,  and  burial,  the  rubric  with  regard 
to  vestments,  the  kneeling  at  the  communion,  the  cross 
in  baptism,  the  ring  in  marriage,  the  declaration  as  to 

io  infants  dying  immediately  after  baptism,  the  absolution 
for  the  sick,  though  some  of  them  slightly  modified, 
continued  in  principle  the  same.  All  these  and  several 
others  had  been  conceded  by  the  committee  of  1641  ; 
they  had  also  been  virtually  withdrawn  by  the  royal 

15  declaration  of  October  1660;  and  some  of  them  had 
been  abandoned  by  the  bishops  in  the  Savoy  con- 
ference. But  they  were  all  of  them  retained  and  con- 
firmed by  the  act  of  uniformity,  on  the  plea  that  the 
nonconformists  had  lost  whatever  claim  they  might 

20  objected  against  them  on  the  account  of  the  alteration  in  the  words 
of  ordination  made  in  the  review  of  our  liturgy  anno  1662,  among 
other  things  in  my  answer  I  told  them  that  this  alteration  was  not 
made  with  any  respect  to  our  controversy  with  them,  hut  to  silence 
a  cavil  of  the  presbyterians,  who  from  our  ordinal  pretended  to 

25  prove  against  us  that  there  was  no  difference  between  the  two 
functions,  because  the  words  of  ordination  said  nothing  to  him  [as 
a  bishop]  in  the  old  ordinal  which  he  had  not  afore  as  a  priest. 
And  this  I  well  remember  to  have  read  somewhere  to  have  been  the 
sole  occasion  of  adding  those  further  explanatory  words  now  in  our 

30  ordinal.  But  in  answer  to  this  they  tell  me  that  it  was  not  occa- 
sioned by  the  presbyterians,  but  by  two  books  then  wrote  called 
Efastus  Senr.  and  Erastus  Junr.  ;  which  having  arguments  unan- 
swerable against  the  validity  of  our  orders  from  the  defect  of  the 
forms  by  which  they  were  administered,  we  had  no  other  way  to 

35  solve  the  difficulty  but  by  mending  the  fault  they  took  notice  of. 
The  favour  that  I  now  beg  of  you  is,  that  you  would  be  pleased  to 

c  c  2 


388 


The  revision  of  the  liturgy 


[narrative. 


once  have  had  for  consideration  and  forbearance,  and 
that  the  other  party,  consisting  at  once  of  the  orthodox 
and  the  royalists,  saw  nothing  in  such  alterations  but 
inconvenience  and  error.  And  this  feeling  was  so 
strong  both  in  convocation  and  in  parliament,  that  5 
several  changes  of  an  opposite  character  were  approved, 
which  could  not  fail  to  be  galling  to  the  presbyterians. 
The  substitution  of  "  church"  for  "  congregation,"  the 
specific  mention  of  "  bishops,  priests,  and  deacons," 
instead  of  a  more  general  designation,  the  re-intro- 10 
duction  of  Bell  and  the  Dragon  into  the  Calendar,  and 

inform  yourself  from  my  Id.  archbp.  (who  was  I  understand  much 
concerned  in  all  that  was  then  done)  how  this  affair  went,  and  on 
what  motives  that  explanatory  addition  was  made,  and  also,  if  you 
can,  whether  these  two  books  were  published  before  or  after  the  15 
conclusion  of  that  affair,  and  if  you  will  be  pleased  to  communicate 
to  me  what  information  you  can  get  herein,  you  will  very  much 
oblige,"  &c.  &c. 

It  is  not  known  what  answer  was  given  to  this  letter  :  but  the 
change  had  been  recommended  among  the  MSS.  corrections  of  Mr.  20 
Sancroft's  book  (see  infra  p.  390.  1.  7.),  where  it  was  proposed  that 
after  the  word  "  Holy  Ghost"  should  be  inserted  "  by  whom  the 
office  and  authority  of  a  bishop  is  now  committed  unto  thee."    It  is 
clear  also  that  it  was  for  the  purpose  of  meeting  the  objections  of  the 
presbyterians  rather  than  the  Romanists,  not  only  from  the  general  25 
state  of  controversy  at  the  time,  but  from  this  consideration  also, 
that  it  is  strictly  to  the  point  in  the  former  case,  and  irrelevant  in 
the  other.  The  objection  of  the  presbyterians  was,  "  We  do  not  find 
in  Scripture  any  ordination  to  the  office  of  a  bishop  differing  from 
the  ordination  of  an  elder"  (Smectymnuus,  an.  1641)  ;  whereas  the  30 
objection  of  the  Romanists  was,  "  the  protestants  have  no  true 
priests,  because  they  have  not  the  form  of  ordaining  priests  which 
was  and  is  in  the  catholic  church,"  (see  abp.  Bramhall  on  Protestant 
Ordination,  an.  1657.)    The  book  entitled  Erastus  Senior  was  pub- 
lished in  the  year  1662,  and  was  therefore  subsequent  to  the  time  35 
when  the  corrections  of  the  Prayer-book  were  finally  approved  and 
adopted  in  the  convocation. 


chapter  vni. J        in  the  reign  of  Charles  II. 


389 


other  similar  alterations,  though  none  of  them  new  in 
principle,  seemed  designed  to  convince  the  noncon- 
formists that  instead  of  any  wish  to  admit  them  to 
further  power  or  privilege  within  the  church,  there 

5  was  a  distinct  and  settled  desire  to  restrain  or  exclude 
them.  So  strongly  did  they  themselves  feel  this  con- 
viction, that  it  was  proposed1"  on  their  behalf  in  the 
house  of  lords,  that  the  existing  liturgy  should  be 
continued,  and  all  the  corrections  made  in  convocation 

io should  be  abandoned. 

The  fear,  which  the  commons  seem  to  have  con- 
tracted, that  occasion  would  be  taken  for  introducing 
into  the  liturgy  the  religious  sentiments  of  archbishop 
Laud  and  his  school  of  theologians,  was  not  altogether 

15  without  foundation.  It  might  in  the  first  instance 
have  been  suggested  by  the  remembrance  of  what  was 
done  in  the  reign  of  king  Charles  I.  when,  under  the 
directions  of  the  archbishop  and  bishop  Wren,  the 
liturgy  was  revised  for  the  use  of  the  episcopal  church 

20  of  Scotland.  But  it  had  stronger  groundss  to  support 
it.  There  is  still  in  existence  a  copy  of  the  edition  of 
1634  with  a  great  number  of  corrections  in  manuscript 

'  Lord  Clarendon's  Life,  vol.  ii.  p.  128. 

s  It  is  worthy  of  notice  that  in  the  form  of  prayer  for  the  30th  of 
25  January,  which  was  put  forth  in  the  preceding  year  (1661)  by  royal 
authority,  these  words  appeared  in  one  of  the  collects,  but  were 
erased  by  the  convocation,  when  the  service  was  afterwards  revised 
and  annexed  to  the  liturgy  :  "  We  beseech  thee  to  give  us  all  grace 
to  remember  and  provide  for  our  latter  end,  by  a  careful  studious 
30  imitation  of  this  thy  blessed  saint  and  martyr,  and  all  other  thy 
saints  and  martyrs  that  have  gone  before  us,  that  we  may  be  made 
worthy  to  receive  benefit  by  their  prayers,  which  they  in  communion 
with  thy  church  catholic  offer  up  unto  thee  for  that  part  of  it  here 
militant  and  yet  in  fight  with  and  danger  from  the  flesh."  (See 
35Bodl.  A.  2.  8.  Line.) 


390 


The  revision  of  the  liturgy 


[narrative. 


prepared  for  this  convocation,  and  carrying  so  much 
the  appearance  of  completeness  and  authority,  as  to 
contain  minute  instructions  for  the  printer.  The  cor- 
rections are  all  of  them  in  the  handwriting  of  Mr. 
Bancroft,  who  was  at  that  time  chaplain  to  the  bishop  5 
of  Durham  (Cosin),  and  was  soon  afterwards  appointed 
by  the  convocation  to  superintend  the  Prayer-book  in 
its  progress  through  the  press.  The  copy  itself,  it  may 
fairly  be  presumed,  was  drawn  up  by  Mr.  Sancroft1 

'  By  the  kind  assistance  of  professor  Jenkyns,  a  diligent  search  10 
has  been  made  among  the  letters  and  papers  of  bp.  Cosin,  now 
preserved  at  Durham,  for  any  light  they  might  enable  us  to  throw 
upon  this  transaction.    But  nothing  has  been  found  in  connexion 
either  with  the  conference  or  the  convocation.    "  The  letters  relate 
principally,  indeed  almost  entirely,  to  the  bishop's  own  private  mat-  15 
ters  and  the  affairs  of  the  see.    There  are  none  either  to  or  from 
Mr.  Sancroft.    He  is  incidentally  mentioned  in  one  or  two,  where 
it  is  said,  '  Mr.  Sandcroft  is  gone  to  Cambridge.'     Letter  dated 
Apr.  10,  1661.    'On  Sunday  Mr.  Sandcroft  preached  at  Whitehall 
afore  his  majestie,  and  was  much  applauded.'    Letter  dated  Jun.  28,  20 
1661.     There  are  comparatively  few  letters  in  bp.  Cosin's  own 
handwriting."     But  among  the  letters  preserved  by  archbishop 
Sancroft  and  now  in  the  Tanner  Collection  in  the  Bodleian,  is  one 
written  to  him  from  Auckland  by  one  of  bp.  Cosin'?  chaplains,  and 
dated  June  16,  1662,  shewing  the  great  interest  the  bishop  felt  in  25 
the  progress  of  the  Prayer-book  under  Mr.  Sancroft's  superintend- 
ance.     "  My  lord  desires  at  all  times  to  know  particularly  what 
progress  you  make  in  the  Common  Prayer." 

In  the  same  collection  (Tanner,  MSS.  vol.  xlix.  No.  181)  is  a 
letter  from  Mr.  Sancroft  to  his  brother,  written  March  10,  1662,30 
immediately  after  he  was  appointed  by  the  convocation  to  super- 
intend the  printing  of  the  Prayer-book,  and  shewing  that  it  was  not 
the  first  employment  in  which  he  had  been  engaged  in  their  service. 
"  On  Saturday  I  sent  to  take  a  passage  in  the  Cambridge  coach.  .  .  . 
but  before  I  slept,  I  found  myself  stopt  by  those  who  have  a  right  35 
to  command  me.  I  know  not  well  when  this  new  business  will  be 
at  an  end  ;  nor  can  foresee,  whether  I  shall  be  licensed  to  attend 
my  lord  into  the  north  when  he  goes,  which  will  be  presently  after 
Easter." 


chapter  via.]        in  the  reign  of  Charles  II.  391 

under  the  direction  of  bishops  Cosin"  and  Wren,  and 
Mas  produced  in  the  convocation  of  the  21st  of  No- 
vember, when  the  committee,  of  which  these  bishops 
were  the  leading  members,  seem  to  have  reported  that 
5  the  preparations  were  already  made,  and  that  the 
whole  house  might  proceed  immediately  to  the  work 
of  revision.  However  this  may  be,  the  corrections 
contain,  together  with  many  important  improvements, 
strong  indications  of  such  sentiments  respecting  the 

io  real  presence  in  the  eucharist,  and  prayers  for  the 
dead,  as  were  entertained  by  the  bishops  above  men- 
tioned, and  became  afterwards  the  distinguishing  creed 
of  the  non-juring  clergy.  Doubtless  the  liturgy  pro- 
vided for  Scotland  was  before  them  when  they  made 

lS  their  corrections  in  the  English  Service.  It  is  clear 
that  they  were  indebted  to  it  in  several  of  their 
alterations  ;  although  they  have  constantly  improved 

11  There  is  in  bp.  Cosin's  library  at  Durham  a  copy  of  the  Prayer- 
book  printed  in  1619  by  Barker  and  Bill,  containing  great  numbers 

20  of  corrections  in  MS.,  which  are  commonly  said  to  have  been  writ- 
ten by  bp.  Cosin  himself.  Archdeacon  Sharp  (Disc,  on  the  Rubric, 
p.  28.)  speaks  of  it  as  follows  :  "  A  large  prayer  book  with  marginal 
annotations  and  alterations  in  his  own  [bp.  Cosin's]  handwriting. 
By  the  several  directions  given  therein  to  the  printer  it  seems  to 

25  have  been  designed  as  a  corrected  copy  for  the  printer  to  follow." 
From  the  same  friend  who  has  been  mentioned  in  the  preceding  note, 
I  learn  that  the  book  "  though  prepared  for  the  printer,  as  appears 
from  the  directions  on  a  blank  leaf  at  the  beginning,  is  any  thing  but 
a  fair  copy,  being  full  of  erasures  and  corrections  not  always  easy  to 

30  make  out."  This  however  is  certain,  that  the  corrections  in  Sancroft's 
book  correspond  exactly  in  fourteen  of  their  most  remarkable  pas- 
sages, in  which  they  have  been  collated,  with  the  book  at  Durham  ; 
and  we  may  fairly  assume  that  Sancroft's  book  was  the  fair  copy 
taken  from  the  other,  with  corrections  and  additions,  as  in  the  case 

35  of  the  Ordination  Services,  which  are  contained  and  altered  in  San- 
croft's book,  but  are  altogether  wanting  in  the  Durham  volume. 


392 


The  revision  of  the  liturgy  cfc. 


[narrative. 


upon  it,  in  some  instances  taking  a  higher,  in  others 
a  more  subdued  tone  of  doctrine  and  expression.  But 
the  presence  of  these  manuscript  corrections  will  easily 
account  for  the  speed  with  which  the  task  of  revision 
was  completed.  The  book  indeed  does  not  contain  the  5 
prayers  for  the  parliament  and  for  all  conditions  of 
men,  the  general  thanksgiving,  the  prayers  added  to 
the  visitation  of  the  sick,  and  some  others  ;  for  they 
came  from  other  sources,  and  had  not  yet  been  sub- 
mitted to  the  convocation.  But  it  appears  to  have  10 
supplied  the  greatest  portion  of  the  other  new  matter 
that  was  finally  adopted.  v  With  the  exception  of  such 
cases  as  would  have  brought  in  new  grounds  of  con- 
troversy, the  corrections  suggested  in  Mr.  Sancroft's 
book,  though  frequently  modified  or  reconstructed  in  15 
their  progress,  were  for  the  most  part  approved  by  the 
convocation,  and  incorporated  in  the  future  liturgy. 

v  Of  the  corrections  in  Mr.  Sancroft's  book,  which  would  seem  to 
belong  to  the  Laudian  school  of  theology,  the  following  are  speci- 
mens :  the  rubric  respecting  the  consecrated  elements  which  remain  20 
after  distribution  ;  the  alteration  made  in  the  admonition  respecting 
kneeling  at  the  communion  ;  the  following  rubric  at  the  beginning 
of  the  communion  service  :    "  The  table  always  standing  in  the 
midst  at  the  upper  end  of  the  chancel  (or  of  the  church,  where  a 
chancel  is  wanting)  and  being  at  all  times  covered  with  a  carpet  of  25 
silk,  shall  also  have  at  the  communion  time  a  fair  white  linen  cloth 
upon  it  with  paten,  chalice,  and  other  decent  furniture,  meet  for  the 
high  mysteries  there  to  be  celebrated."    Rubric  after  the  sentences ; 
"  The  priest  shall  then  offer  up  and  place  upon  the  table,"  &c. 
Prefix  to  the  prayer  for  the  church  militant ;  "  Let  us  offer  up  our  30 
prayers  and  praises  for  the  good  estate  of  Christ's  catholic  church." 
Proposal  to  restore  the  prayer  of  oblation  from  king  Edward's  first 
Service-book.  Rubric  at  the  end  of  the  communion  service  ;  "  though 
wafer  bread,  pure  and  without  any  figure  upon  it,  shall  not  be  for- 
bidden," &c.    All  these,  with  the  exception  of  the  two  first,  were  35 
rejected. 


i  ii  lpter  ix.]    The  attempt  made  to  revise  the  liturgy  §c.  393 


CHAPTER  IX. 

The  attempt  made  to  revise  the  liturgy  in  the  reign  of 
William  and  Mary. 

THE  result  of  the  Savoy  conference,  although  it 
depressed  the  condition  of  the  nonconformists  and 
delayed  indefinitely  the  accomplishment  of  their  wishes, 
did  not  put  an  end  either  to  their  hopes  or  their  ex- 
ertions. They  lost  indeed  at  that  period  many  of  their 
more  temperate  and  more  valuable  supporters,  who 
io  were  induced,  partly  by  a  feeling  of  despair,  but  still 
more  by  a  sense  of  duty,  to  join  the  ranks  of  the  con- 
formists. Such  persons,  however,  had  always  pitched 
their  tone  of  theology  so  low,  that  they  could  continue 
to  act  in  some  degree  with  their  former  friends,  even 
rafter  they  had  declared  themselves  in  favour  of  the 
establishment.  Of  these  Dr.  Tillotson  was  the  most 
remarkable,  as  well  on  account  of  his  own  personal 
character,  as  for  the  high  station  that  he  soon  acquired  ; 
and  it  will  readily  be  conceived  that  his  services  were 
2omore  effective  in  favour  of  the  nonconformists,  when 
they  could  no  longer  claim  him  as  a  member  of  their 
body.  True  to  his  original  persuasion,  and  anxious  to 
enlarge  the  boundaries  of  the  church,  not  so  much 
perhaps  from  any  clear  views  of  ultimate  advantage,  as 
25 from  the  generalizing  temper  and  spirit  of  his  mind,  he 
lost  no  opportunity,  during  the  two  reigns  that  placed 


394*         The  attempt  made  to  revise  the  liturgy       [n  arrative.  I 

the  greatest  impediments  in  his  way,  for  advocating 
and  promoting  the  comprehension  of  dissenters.  The 
most  memorable  occasion  occurred  early  in  the  year 
1668,  when  he  and  Dr.  Stillingfleet  united  with  Bates, 
Manton,  and  Baxter,  in  preparing  terms  of  accommo-5 
dation  to  be  brought  forward  in  parliament  under  the 
auspices  of  lord  keeper  Bridgman  and  chief  baron 
Hale.  These  terms  were  constructed  after  the  model 
of  the  king's  declaration  from  Breda  in  the  year 
1660,  with  an  especial  provision  for  the  case  of  presby-io 
terian  orders;  and  the  subject  was  introduced  to  the 
parliament  on  the  10th  of  February,  1668,  by  the  fol- 
lowing admonition  from  the  throne:  "One  thing  more 
I  hold  myself  obliged  to  recommend  to  you  at  this  pre- 
sent; which  is,  that  you  would  seriously  think  of  some  1 5 
course  to  beget  a  better  union  and  composure  in  the 
minds  of  my  protestant  subjects  in  matters  of  religion." 
But  the  recent  confusions  and  the  proceedings  of  the 
Savoy  conference  were  so  fresh  in  the  memory  of  the 
nation,  and  the  project  was  so  unacceptable  to  the  20 
great  body  of  its  representatives,  that  the  first  Resolu- 
tion adopted  by  the  commons  was  an  address  to  his 
majesty  in  favour  of  the  existing  act  of  uniformity; 
and  this  was  soon  followed  by  another  address  from 
the  whole  house  against  papists  and  nonconformists,  25  \ 
with  an  intimation  that  they  could  not  enter  upon  the 
subject  of  his  majesty's  admonition,  until  he  had  issued 
a  proclamation  in  accordance  with  their  wishes. 

Decided  as  was  the  hostility  of  the  house  of  com- 
mons on  this  occasion,  the  cause  of  the  nonconformists 
gained  an  important  advantage  in  the  banishment  of 
lord  Clarendon,  and  the  forming  of  the  administration 
commonly  known  by  the  name  of  the  Cabal.  In  the 
a  Commons'  Journals,  Feb.  10.  and  March  4,  i66-J. 


Ch  \  pter  ix.]    in  the  reign  of  William  and  Mary.  395 

year  1673  a  bill  for  the  relief  of  the  dissenters  passed 
through  the  house  of  commons,  and  was  read  a  third 
time  with  amendments  in  the  upper  house,  but  was  not 
finally  adopted  before  the  parliament  was  prorogued. 
5  They  had  lost  the  assistance  of  an  able  and  resolute 
prelate  on  the  death  of  bishop  Wilkins  in  1672,  and 
had  not  yet  received  the  open  and  unreserved  support 
bof  bishop  Croft,  whose  treatise  entitled  "The  naked 
Truth,"  itself  anonymous,  but  soon  ascribed  to  its  real 
io author,  was  not  published  before  the  year  1675;  but 
bishops c  Pearson,  Morley,  and  Ward  were  alleged  to 

b  Bishop  Morley  in  a  private  letter  to  archbishop  Sheldon  writes 
thus  of  bishops  Wilkins  and  Croft :  "I  discoursed  at  large  with 
him  of  Chester  whom  I  never  knew  so  well  before  as  I  do  now ;  for 

15  I  thought  him  to  be  much  more  learned  and  rational  than  I  find  he 
is  and  much  less  peevish  and  perverse  in  point  of  opinion  than  I 
find  he  is  also,  so  that  I  have  no  hope  he  will  ever  do  any  good  at 
all  in  the  church. — As  for  the  bishop  of  Hereford  I  think  his  affec- 
tions to  be  better  than  his  understanding,  and  therefore  having  heard 

20  what  he  said  of  oaths  in  the  parliament  house  I  do  not  wonder  that 
he  maintained  in  the  pulpit  the  souls  being  ex  traduce  (as  one  that 
heard  him  told  me  he  did  on  Ashwednesday)  which  philosophy  I 
take  to  be  of  very  dangerous  consequence  in  divinity."  Sheldon 
papers.  Letters.  March  1.  1664. 

25  c  This  is  the  statement  of  Baxter,  who  insinuates  at  the  same 
time  of  the  two  latter  that  they  were  insincere  and  dishonest,  (Life 
by  Sylv.  b.  i  p.  3.  p.  84.)  But  bishop  Ward  appears  to  have  been 
constantly  unfavourable  to  the  dissenters.  In  the  year  1662,  imme- 
diately after  his  appointment  to  the  see  of  Exeter,  he  expressed  him- 

30  self  as  both  surprised  and  gratified  at  their  "  spirit  of  giddiness"  in 
withdrawing  themselves  from  the  church.  (Tanner  MSS.  vol.  xlviii. 
No.  43.)  In  1 67 1  he  is  noticed  by  Baxter  himself  as  reejuiring 
exact  conformity  throughout  his  diocese  of  Salisbury  ;  and  in  1 683 
he  compelled  Dr.  Whitby,  who  was  at  that  time  his  chaplain,  to 

35  make  a  public  retractation  of  some  sentiments  that  he  had  published 
in  favour  of  dissenters.  It  would  be  unreasonable  to  suppose  that 
any  bishop,  after  all  that  had  passed,  would  be  desirous  of  taking 
part  in  a  negotiation  of  which  Baxter  was  to  be  a  principal 
conductor. 


396  The  attempt  made  to  revise  the  liturgy  [narrative. 

be  favourably  inclined  to  them,  many  peers,  especially 
the  earls  of  Carlisle,  Halifax,  and  Orrery,  were  known 
to  be  friendly  to  them,  and  the  duke  of  Buckingham, 
the  most  powerful  patron  of  the  times,  not  only  wrote 
pamphlets  in  their  behalf,  but  also  brought  forward,  in  5 
the  year  1675,  a  specific  motion  for  their  relief.  Never- 
theless whenever  they  appeared  to  be  making  progress, 
there  always  arose  some  new  and  countervailing  ob- 
struction. It  was  early  in  this  year  that  Dr.  Tillotson, 
finding  his  efforts  unsuccessful,  and  fearing  that  any  10 
further  perseverance  would  do  injury  both  to  himself 
and  to  the  cause  in  which  he  had  engaged,  wrote  the 
following1'  letter  to  Baxter  (April  11,  1675.) 

"  I  took  the  first  opportunity  after  you  were  with  us 

to  speak  to  the  bishop  of  Sal          who  promised  to  15 

keep  the  matter  private,  and  only  to  acquaint  the  bishop 
of  Ch          with  it,  in  order  to  a  meeting.    But  upon 

A  Baxter's  Life  by  Sylv.  p.  3.  p.  157.  Life  by  Calamy,  p.  343. 
Dr.  Stillingfleet  still  continued  to  negotiate  in  favour  of  the  dis- 
senters, as  we  learn  from  the  following  statement  in  Long's  Vox  20 
Cleri,  p.  3.  "In  the  year  1 68  1 ,  when  Dr.  Stillingfleet,  now  bishop 
of  Worcester,  made  large  overtures  to  gratify  the  dissenters,  viz. 
that  the  cross  in  baptism  might  be  either  taken  off,  or  confined  to 
public  baptism,  and  left  to  the  choice  of  the  parents ;  that  such  as 
could  not  kneel  might  be  permitted  to  stand  at  the  reception  of  the  25 
sacrament  of  the  Lord's  supper ;  that  the  surplice  should  be  taken 
away  ;  that  at  baptism  the  fathers  should  be  permitted  to  join  with 
the  sponsors  in  offering  the  child  to  baptism,  or  desire  them  publicly 
to  present  their  child,  and  the  charge  be  given  to  them  both  ;  that 
they  should  be  required  to  subscribe  only  to  thirty-six  of  the  Arti-  30 
cles ;  that  there  should  be  a  new  translation  of  the  Psalms  for  parish 
churches ;    that  the  apocryphal  lessons  should  be  exchanged  for 
scriptural ;  that  the  rubric  should  be  corrected  ;  with  many  other 
condescensions  ;  they  were  all  thrown,  as  it  were,  with  spite  in  his 
teeth,  by  those  that  answered  his  sermon  and  proposals,  with  an  35 
'  Habeat  sibi  et  suis.'  " 


chapter  ix.]  in  the  reign  of  William  and  Mary.  397 

some  general  discourse,  I  plainly  perceived  several 
things  could  not  be  obtained.  However  he  promised 
to  appoint  a  time  of  meeting;  but  I  have  not  heard 
from  him  since.    I  am  unwilling  my  name  should  bo 

5 used  in  this  matter;  not  but  that  I  do  most  heartily 
desire  an  accommodation,  and  shall  always  endeavour 
it.  But  I  am  sure  it  will  be  a  prejudice  to  me,  and 
signify  nothing  to  the  effecting  of  the  thing;  which,  as 
circumstances  are,  cannot  pass  in  either  house,  without 

io the  concurrence  of  a  considerable  part  of  the  bishops 
and  the  countenance  of  his  majesty  :  which  at  present 
I  see  little  reason  to  expect." 

And  this  leads  to  the  consideration  of  another  agent 
in  the  intricacies  of  this  period,  which  may  account  for 

15  much  of  the  embarrassment  we  meet  with,  and  is  the 
more  necessary  to  be  noticed,  because,  though  really 
powerful  in  itself,  it  assumed  a  mysterious  or  exagge- 
rated shape  from  the  obscurity  that  surrounded  it. 
The  king  had  always  been  disposed  in  favour  of  the 

20  Romish  communion,  and  having  become  uneasy  under 
the  constraint  that  was  imposed  upon  him,  resolved,  in 
the  beginning  of  the  year  1669,  to  enter  into  engage- 
ments in  favour  of  that  church,  and  to  bind  himself 
down  in  such  a  manner,  that  he  could  not  afterwards 
5  escape  from  them.  In  this  resolution  he  may  have  had 
something  of  that  forlorn  reliance  on  the  infallibility  of 
Rome,  which  has  frequently  acted  as  a  spell  on  men  of 
feeble  understanding  or  debased  habits  ;  but  he  was 
also  attracted  by  the  opportunity  it  would  afford  for 
othe  exercise  of  adroitness  and  dissimulation,  and  the 
complete  occupation  he  would  obtain  for  the  cravings 
of  a  jaded  and  insatiable  mind.  He  declared  accord- 
ingly to  his  brother  the  duke  of  York,  to  lord  Arundel, 
lord  Arlington,  and  sir  T.  Clifford,  all  of  them  willing 


398 


The  attempt  made  to  revise  the  liturgy  [nakrative. 


instruments  in  such  an  enterprise,  that  he  wished  to 
have  their  "adviced  about  the  ways  and  methods  fitted 
to  be  taken  for  the  settling  the  catholic  religion  in  his 
kingdoms ;  telling  them  withal  that  he  was  to  expect 
to  meet  with  many  and  great  difficulties  in  bringing  its 
about,  and  that  he  chose  rather  to  undertake  it  now, 
when  he  and  his  brother  were  in  their  full  strength, 
and  able  to  undergo  any  fatigue.  This  he  spake  with 
great  earnestness  and  even  with  tears  in  his  eyes ;  and 
added,  that  they  were  to  go  about  it  as  wise  men  and  10 
good  catholics  ought  to  do." 

Now  a  motive  of  this  kind,  acting  with  a  powerful 
and  constant  force  upon  the  measures  of  the  court, 
could  not  fail  to  affect  the  projects  of  the  nonconform- 
ists, frequently  crossing  their  path,  and  interrupting  15 
their  progress,  but  more  frequently  directing  them 
towards  the  accomplishment  of  their  wishes,  and  only 
abandoning  them  when  they  were  beginning  to  be  con- 
fident of  success.  In  this  game  of  artifice  and  delusion 
the  court  had  a  manifest  advantage  over  their  strange  20 
confederates.  Both  parties  were  clear  and  precise  in 
their  plans,  but  the  one  had  no  reservations,  and  could 
not  even  disguise  their  weaknesses,  while  the  other 
maintained  the  appearance  of  sincerity,  and  yet  con- 
cealed the  very  object  for  which  they  entered  into  the  2S 
alliance.  The  court  therefore,  shrouded  in  its  own 
seeresy,  and  practised  in  the  arts  of  dissimulation,  was 
able  to  advance  or  retard  the  cause  of  the  nonconform- 
ists, to  dazzle  them  with  transient  gleams  of  success,  or 
distract  them  with  a  variety  of  discordant  purposes,  with-  3° 
out  forfeiting  the  advantage,  whenever  it  was  wanted, 
of  their  cooperation.  But  the  disappointments,  which 
the  court  was  constantly  inflicting,  it  was  doomed  in 
d  Clarke's  Life  of  James  II.  vol.  i.  p.  442. 


i  ii  \pter  ix.]  in  (he  reign  of  William  and  Mary.  399 

its  turn  to  sustain.  From  the  commencement  of  the 
reign  of  Charles,  the  dissenters  had  strong  suspicions 
of  his  Romish  tendencies.  As  early  as  the  year  1660, 
when  the  king  had  granted  an  audience  to  divines  of 
5  both  parties  for  the  purpose  of  considering  the  declara- 
tion he  was  preparing  to  issue,  and  lord  Clarendon  was 
instructed  to  add  a  further  clause,  which  in  its  effects 
would  have  extended  to  the  Romanists  the  right  of 
meeting  for  religious  worship,  Baxter,  with  au  honesty 

io  of  purpose  that  sometimes  made  amends  for  his  obsti- 
nacy, informed  his  majesty,  that  he  and  his  friends  did 
not  seek  to  include  either  papists  or  Socinians  within 
the  conditions  of  toleration.  Such  continued  to  be  the 
flux  and  reflux  of  these  important  transactions  during 

15  the  whole  of  the  reign  of  Charles  II.,  the  court  and 
the  dissenters  continually  expressing  their  reliance 
upon  each  other,  and  as  continually  defeating  their 
respective  projects;  and  this  state  of  things  may  fur- 
nish an  additional  excuse  for  the  friends  of  the  church, 

20  who  appeared  to  look  with  unconcern  upon  so  formid- 
able a  combination,  but  knew  in  reality  that  at  such  a 
period  it  would  only  issue  in  disappointment  to  their 
opponents,  and  an  increase  of  strength  to  themselves. 
With  the  life  of  Charles  terminated  the  reign  of 

25  darkness  and  dissimulation.  James  II.  was  so  open 
in  his  acknowledgment  of  popery,  and  so  indefatigable 
in  his  endeavours  to  promote  it,  that  both  churchmen 
and  dissenters,  being  compelled  to  take  measures  for 
their  own  security,  contracted,  though  not  without 

30 much  reluctance,  affinities  for  each  other.  But  in  the 
alliance  that  followed,  the  two  parties  were  not  equally 
conspicuous  in  the  services  they  rendered,  or  the  ad- 
vantage they  derived  from  it.  The  open  war  of  reason 
and  argument,  that  was  proclaimed  immediately  against 


400  The  attempt  made  to  revise  the  liturgy  [narrative. 


popery,  was  conducted  exclusively  by  churchmen,  and 
redounded  the  more  to  their  credit  from  the  contrast 
afforded  by  the  silence  of  their  auxiliaries.  And  yet 
the  dissenters  were  wanting  neither  in  earnestness  nor 
in  talent;  but  seeing  plainly  that  their  weapons  were 5 
already  wielded  by  the  hands  of  the  strong,  they  were 
contented  to  remain  inactive,  although  their  interests 
as  a  party  would  suffer.  This  was  one  great  article  in 
their  claims  for  consideration ;  and  it  was  supported 
by  the  growing  respect  they  manifested  for  the  national  10 
church,  as  the  great  pillar  of  the  protestant  faith,  and 
by  their  steadiness  in  resisting  the  bribes  and  blandish- 
ments of  the  court.  And  certainly  in  the  same  pro- 
portion in  which  exertions  had  been  made  to  seduce 
them,  they  drew  upon  themselves  by  their  uniform  15 
resistance  the  heavy  indignation  of  their  sovereign. 
"The  kingdom  and  the  court,"  say  the  Stuart e  MSS., 
"  were  filled  with  incendiaries,  whose  constant  endea- 
vours were  to  scatter  fears  and  jealousies,  and  draw 
suspicions  from  every  step  his  majesty  made,  and  above  20 
all  to  pervert  that  royal  and  Christian  one  of  granting 
liberty  of  conscience,  and  to  insinuate  a  belief  that  it 
was  only  in  order  to  supplant  religion  and  then  destroy 
it.  And  now  the  dissenters  too  did  not  only  concur 
in  this,  but  valued  themselves  upon  the  strength  and  25 
penetration  of  their  judgments,  that  they  could  foresee 
and  discover  that  to  have  been  the  original  motive  and 
end  of  it;  and  that  all  the  mitigations  to  them  was 
only  for  the  sake  of  the  papists;  by  that  means  making 
the  throne  dreadful  even  when  it  was  the  seat  of  mercy.  30 
They  soon  therefore  joined  hands  and  voices  with  the 
church  of  England  party,  so  far  at  least  as  to  rail 
against  the  church  of  Rome,  and  talk  of  nothing  but 

c  Clarke's  Life  of  James  II.  vol.  ii.  p.  169. 


chapter  ix.]      in  the  reign  of  William  and  Mary.  401 

fire  and  faggot,  as  if  Smithfield  had  been  all  in  a  blaze, 
when  the  king's  tenderness  made  it  his  principal  care, 
that  there  should  not  be  the  least  fine  inflicted  for 
religion's  sake:  but  this  (they  were  told)  might' be 

5  catalogued  amongst  their  other  thankful  returns,  for 
the  king's  snatching  them  out  of  the  fire,  and  losing 
his  credit  with  the  church  party  for  having  gathered 
those  vipers  from  the  dunghill,  where  the  laws  had 
laid  them,  and  cherishing  them  in  his  bosom  till  they 

io  stung  him  with  reproaches,  as  false  as  they  were  vil- 
lainous and  ungrateful." 

It  might  naturally  be  conceived  that  a  change  had 
been  gradually  coming  over  the  spirit  of  the  times  in 
favour  of  the  nonconformists.    The  dread  of  a  republic 

is  had  subsided,  the  arrogance  of  the  dissenters  had 
quailed,  the  recollection  of  the  protectorate  had 
vanished,  and  instead  of  them  had  risen  up  from  the 
increasing  power  of  the  papacy  a  spectre,  as  hideous 
as  if  it  had  been  the  creation  of  extreme  terror,  and 

20  yet  as  formidable  as  substance  and  reality  could  make 
it.  It  is  evident  that  their  common  and  imminent 
danger  had  inspired  a  general  feeling  in  favour  of  a 
more  complete  combination  between  churchmen  and 
nonconformists,  a  combination  which  might  not  only 

25  qualify  them  for  their  approaching  conflict,  but  might 
convert  their  mutual  confidence  as  comrades  into  the 
basis  of  a  lasting  and  cordial  friendship.  The  memo- 
rable petition  presented  by  the  seven  bishops  to  king 
James  II.  in  the  year  1688  made  open  declaration, 

30  that  there  was  no  want  of  "  due  tenderness  to  dis- 
senters, in  relation  to  whom  they  were  willing  to  come 
to  such  a  temper,  as  should  be  thought  fit,  when  that 
matter  should  be  considered  and  settled  in  parliament 
and  convocation."  Archbishop  Sancroft,  in  the  articlesf 

{  Docum.  Annals,  vol.  ii.  p.  3  2  <j. 
D  d 


402  The  attempt  made  to  revise  the  liturgy  [narrative. 

that  he  issued  to  the  bishops  of  his  province  immedi- 
ately after  his  trial,  enjoined  the  clergy  to  have  a  "  very 
tender  regard  to  our  brethren  the  protestant  dissenters," 
and  to  manifest  it  by  habits  of  friendly  intercourse; 
concluding  his  articles  with  this  most  comprehensive  5 
injunction,  "  that  they  warmly  and  most  affectionately 
exhort  them  to  join  with  us  in  daily  fervent  prayer  to 
the  God  of  peace  for  an  universal  blessed  union  of  all 
reformed  churches  both  at  home  and  abroad  against 
our  common  enemies ;  that  all  they,  who  do  confess  the  10 
holy  name  of  our  dear  Lord,  and  do  agree  in  the  truth 
of  his  holy  word,  may  also  meet  in  one  holy  commu- 
nion, and  live  in  perfect  unity  and  godly  love."  He 
also  joined  in  the  Declaration  issued  from  Guildhall 
on  the  11th  of  December  1688,  when  an  engagement  15 
was  made  to  assist  the  prince  of  Orange,  and  one  of 
the  great  objects  specified  was,  "  a  due  liberty  to  pro- 
testant dissenters."  But  the  strongest  token  of  his 
concurrence  is  given  on  the  authority  of  his  intimate 
friend  the  bishop  of  St.  Asaph  (Lloyd) ;  as  will  appear  20 
from  the  following  statement  of  bishop  Patrick  in  the 
history  of  his  own  life.  "  On  the  14th  of  January  I 
went  in  the  afternoon  to  the  dean  of  St.  Paul's  house 
(Dr.  Tillotson),  where  I  met  the  bishop  of  St.  Asaph, 
the  dean  of  Canterbury  (Dr.  Sharp),  the  dean  of  Nor-  25 
Avich  (Dr.  Fairfax),  and  Dr.  Tenison,  to  consult  about 
such  concessions  as  might  bring  in  dissenters  to  our 
communion.     For  which  the  bishop  of  St.  Asaph  s 

S  This  is  one  of  the  many  instances  in  which  it  is  impossible  to 
ascertain,  amidst  the  secresy  and  mystery  of  his  proceedings,  what  3° 
were  the  real  designs  of  archbishop  Sancroft.  His  position  was  cer- 
tainly one  of  the  greatest  hazard  and  perplexity ;  but  as  it  appears 
from  a  review  of  his  conduct  that  it  was  consistent  throughout,  it  is 
the  more  surprising  that  if  he  had  a  definite  plan  from  the  first,  as 
we  might  reasonably  suppose  that  he  had,  he  should  not  only  have  35 


chapter  ix.]      in  the  reign  of  William  and  Mary. 


403 


told  us  he  had  the  archbishop  of  Canterbury's  leave. 
We  agreed  that  a  bill  should  be  prepared  to  be  offered 
by  the  bishops,  and  we  drew  up  the  matter  of  it  in  ten 
or  eleven  heads." 

5  And  yet  it  is  not  probable  that  the  archbishop  ap- 
proved of  concessions  for  admitting  dissenters  within 
the  church,  although  he  appears  in  the  present  instance 
to  have  aided  the  prevailing  sentiment  in  their  favour. 
In  his  own  principles  he  was  adverse  to  a  creed,  which, 

oas  he  would  probably  have  described  it,  was  ambiguous 
in  meaning,  and  destructive  of  authority :  from  his 
habits  of  business  and  his  close  observation  of  man- 
concealed  it  from  his  friends,  but  have  knowingly  left  them  to  draw 
inferences  respecting  it,  which  it  was  far  from  his  intentions  to  realize. 

5  The  only  favourable  interpretation  is  that  he  had  no  fixed  determi- 
nation at  the  first,  and  that  his  plans  growing  upon  him  as  events 
proceeded,  and  always  contracting  a  bias  from  the  tendency  of  his 
own  character,  were  after  all  only  a  combination  of  circumstances, 
however  carefully  and  prudently  adjusted. 

o  Other  accounts  of  the  part  which  the  archbishop  took  in  favour 
of  dissenters  may  be  seen  in  the  visitation  charge  of  bp.  Burnet,  pub- 
lished in  1704;  in  the  speech  delivered  by  Dr.  Wake,  then  bishop 
of  Lincoln,  at  the  trial  of  Dr.  Sacheverel,  in  the  year  17 10  (Docum. 
Ann.  vol.  ii.  p.  320);  in  Baxter's  Life,  by  Calamy,  p.  426,  and  in 

5  the  following  extract  from  the  diary  of  Mr.  "Wharton,  one  of  his 
grace's  chaplains  (D'Oyly's  Sancroft,  vol.  ii.  p.  134),  who  states  that 
the  communication  was  made  to  him  by  the  bishop  of  St.  Asaph,  on 
the  25th  of  June,  1688,  as  they  were  going  to  Lambeth :  "  Miram 
rerum  catastrophen  adesse,  cui,  si  ipse  sociique  episcopi,  prsesenti 

opontificiorum  rabie  erepti,  superfuerint,  omni  modo  curaturos,  ut 
ecclesia  sordibus  et  corruptelis  penitus  exueretur,  ut  sectariis  refor- 
mats reditus  in  ecclesia?  sinum  exoptati  occasio  ac  ratio  concede- 
retur,  si  qui  sobrii  et  pii  essent ;  ut  pertinacibus  interim  jugum 
levaretur,  extinctis  penitus  legibus  mulctatoriis  ;   utque  cancellari- 

gorum  officialium  et  curiarum  ecclesiasticarum  abusus  funditus  tolle- 
rentur.  Fuse  isthaec  declaravit  episcopus,  dum  ab  hospitio  ejus  ad 
Thamesis  ripam  in  vehiculo  uno  deveheremur  ;  ille  enim  Lametham 
pergebat." 

d  d  2 


404 


The  attempt  made  to  revise  the  liturgy  [narrative. 


kind,  lie  bad  persuaded  himself  that  concessions,  if 
they  conciliated  a  few  opponents,  would  alienate  as 
many  friends,  and  leave  a  result  of  additional  inse-  J 
curity.    But  his  extreme  caution,  and  the  retirement 
into  which  he  was  driven,  partly  by  his  infirmities,  but 5 
more  by  his  critical  position  in  the  politics  of  the 
times,  deprive  us  of  any  direct  materials  for  judging 
of  his  views  on  the  subject  of  a  comprehension.  The 
following  letter,  however,  addressed  to  him  on  the  3rd 
of  September,  1688,  by  bishop  Turner  (of  Ely),  a  pre-  ic 
late  who  had  always  enjoyed  his  confidence  and  friend- 
ship, who  had  shared  with  him  in  his  recent  perse- 
cution, and  was  destined  to  be  a  partner  in  his  future 
deprivation,  may  fairly  be  employed  as  a  clue  to  his 
private  sentiments.   It  will  be  observed  that  the  letter  i< 
was  written  about  a  month  after  the  archbishop  had 
addressed  his  articles  of  conciliation  to  the  bishop h 
of  Ely  as  well  as  to  his  other  suffragans. 

"  One  reason  of  my  labouring  so  much  in  this  point  to 
introduce  frequent  communions  and  make  them  numerous  is  2c 
really  this  :  it  grows  every  day  plainer  to  me  that  many  of 
our  divines,  men  of  name  and  note  (I  pray  God  there  be  not 
some'  bishops  with  them  in  the  design)  intend  upon  any 
overture  for  comprehension  (when  time  shall  serve)  to  offer 
all  our  ceremonies  in  sacrifice  to  the  dissenters,  kneeling  at  2 
the  sacrament  and  all.  This  makes  it  necessary  for  us  to 
increase  as  much  as  possible  the  number  of  those  who,  as 

h  Tanner  MSS.  vol.  xxviii.  No.  121.    Of  the  influence  which  this 
prelate,  together  with  the  bishops  of  Norwich  and  Chichester,  I 
with  the  primate,  a  remarkable  instance  is  given  bv  Wharton  in 
diary,  D'Oyly's  Sancroft,  vol.  ii.  p.  137.    Birch's  Tillotson,  p.  156. 

>  This  probably  refers  to  the  bishop  of  St.  Asaph  (Lloyd),  whom 
we  find  a  few  months  afterwards  engaged  with  Tillotson,  Patrick, 
and  others,  in  preparing  concessions  for  a  bill  of  comprehension. 
Patrick's  Life,  p.  141. 


chapter  ix.  J     in  the  reign  of  William  and  Mary.  405 

true  lovers  of  devotion  and  decency  in  it,  may  contend  even 
for  multitude  and  interest  in  the  nation  with  those  that  would 
strip  this  poor  church  of  all  her  ornaments.  It  is  point  of 
offence  taken  at  them  that  will  be  most  insisted  upon  one  day. 

>  Let  it  appear,  then,  that  it  will  give  offence  to  innumerable 
better  Christians,  if  we  part  with  them.  Upon  the  whole 
matter  this  is  our  harvest  time,  and  our  time  of  laying  up  for 
another  evil  day  (besides  this  which  is  upon  us) ;  and  the 
best  provision  against  it  would  be  this,  to  gather,  and,  as  it 

>were,  incorporate  the  very  very  many  that  sit  loose  but  not 
averse  from  us,  by  putting  them  into  this  way  of  regular 
devotion." 

The  rights  of  an  hereditary  throne,  and  the  oath 
already  taken   for  its   support,   considerations  that 

;  pressed  heavily  and  painfully  on  the  minds  of  great 
numbers  of  churchmen,  and  prevented  them  from 
acknowledging  the  authority  of  king  William,  were  of 
little  weight  in  the  estimation  of  dissenters,  whose 
notions  of  government,  whether  in  church  or  in  state, 

>were  laid  on  a  different  foundation.  It  was  natural, 
therefore,  that  the  new  sovereign,  however  necessary  it 
was  to  secure  the  good-will  of  the  establishment,  should 
endeavour  to  retain  the  services  and  to  strengthen  the 
attachment  of  the  nonconformists.    In  the  declaration 

Ithat  he  issued  as  prince  of  Orange,  he  promised  to 
"  endeavour  a  good  agreement  between  the  church  of 
England  and  all  protestant  dissenters,  and  to  cover 
and  secure  all  those  who  would  live  peaceably  under 
the  government,  from  all  persecution  upon  the  account 

>of  their  religion."  We  may  infer  from  these  words 
that  he  looked  forward  with  more  confidence  to  a 
toleration  of  dissent,  than  to  any  removal  of  it  by 
means  of  a  coalition.  His  tone  became  still  more  mo- 
derate as  he  proceeded.    To  the  dissenting  ministers 

»of  London,  who  presented  earnest  and  ostentatious 


406  The  attempt  made  to  revise  the  liturgy  [narrative. 

addresses  to  the  king  and  his  consort,  every  personal 
attention  was  shewn  ;  but  they  received  no  greater  as- 
surance of  support  than  a  promise  "  to  use  all  endea- 
vours for  the  obtaining  of  an  union  that  was  necessary 
for  the  edifying  of  the  church."    The  first  step  taken  5 
in  their  favour  was  recommended,  not  so  much  on  the 
plea  of  religious  unity,  as  on  the  value  of  their  future 
services  in  support  of  the  newly-established  govern- 
ment.  In  a  speech  to  the  two  houses  of  parliament  on 
the  16th  of  March,  1689,  the  king  said,  "as  I  doubt io 
not  but  you  will  sufficiently  provide  against  papists,  so 
I  hope  you  will  leave  room  for  the  admission  of  all 
protestants  that  are  willing  and  able  to  serve."  But 
this  appeal  in  favour  of  toleration,  though  designed  to 
follow  in  the  train  of  the  other  measures  adopted  by  15 
the  parliament,  was  unavailing  for  the  removal  of  the 
sacramental  test  ;   which,  though  originally  levelled 
against  papists,  had  excluded  many  classes  of  dissenters 
from  places  and  offices  of  trust.   The  clause  containing 
this  important  proposal  was  rejected  in  the  upper  20 
house  by  a  large  majority,  and  when  brought  forward 
in  another  and  less  objectionable  shape,  still  passed  in 
the  negative.    However  cautiously  these  matters  were 
conducted  on  the  part  of  the  crown,  it  is  evident  that  " 
there  was  already  germinating  such  an  element  of 25 
discord,  as  would  occasion  a  separation  between  the 
two  rival  parties,  whose  temporary  alliance  had  been 
owing  to  the  unnatural  character  of  the  last  reign,  and 
could  not  be  dissevered  without  extreme  danger  to 
any  plans  of  comprehension.  30 

In  the  mean  time,  and  without  any  further  observa- 
tions from  the  throne  for  the  purpose  of  introducing 
them,  two  other  bills  were  laid  before  the  lords,  the 
one  "  for  uniting  their  majesties'  protestant  subjects," 


chapter  ix.]     in  the  reign  of  William  and  Mart/. 


407 


the  other  "  for  exempting  their  majesties'  protestant 
subjects,  dissenting  from  the  church  of  England,  from 
the  penalties  of  certain  laws."  Bishop  Compton  (of 
London)  gave  notice  of  them  to  the  archbishop  in  the 
5 following  words:  "Wek  are  now  entering  upon  the 

k  Tanner  MSS.  vol.  xxvii.  No.  41.  The  following  letter,  ad- 
dressed March  16,  1690,  to  the  bishop  of  London,  was  preserved 
by  archbishop  Sancroft  among  his  papers,  and  headed  by  this 
notice  in  his  handwriting  :  "  Dr.  T.  S.  to  the  B.  of  L."  It  ex- 
10 presses  in  strong  language  the  opinion  which  the  primate  appears  to 
have  had  of  bishop  Compton. 

(Tanner  MSS.  vol.  xxvii.  No.  105.) 
"  I  write  this  to  your  lordship  out  of  a  principle  of  true  Christian 
charity.    There  is  a  report  which  runs  from  one  end  of  the  town  to 

IS  the  other,  and  your  unworthy  compliances  under  all  sorts  of  govern- 
ment for  these  forty  years  make  it  easily  credible,  that  not  content- 
ing yourself  to  have  renounced  your  faith  and  allegiance,  and  the 
personal  homage  done  to  the  king  at  his  coronation,  you  are  writing 
a  book  to  justify  the  taking  the  new  oaths,  and  thereby  endeavour- 

2oing,  as  much  as  in  you  lies,  to  involve  the  whole  nation  in  the  guilt 
of  perjury.  Your  enemies  cannot  wish  you  a  greater  mischief,  nor 
desire  a  better  advantage  against  you.  Now,  though  there  be  no 
great  fear  that  your  arguments  will  have  any  evil  influence  upon  the 
sober  and  understanding  and  judicious  members  of  our  holy  mother, 

2S  the  church  of  England,  which  I  doubt  not,  God,  who  has  wonder- 
fully preserved  her  from  the  fury  and  violence  of  papists,  will  as 
wonderfully  preserve,  maugre  the  defection  of  some  of  her  bishops, 
from  the  malice  and  rage  of  presbyterians  and  anabaptists,  and 
other  wild  sectaries,  who  with  united  force  are  now  labouring  hard 

30  to  ruin  her,  under  the  spurious  and  popular,  but  most  scandalous 
and  unjustifiable  pretensions  of  comprehension  and  toleration  :  yet, 
as  a  friend,  I  advise  you  to  forbear,  if  not  for  the  peace  of  this  poor 
afflicted  church  and  the  honour  of  the  episcopal  order,  at  least  for 
your  own  ease  and  reputation.    For  assure  yourself  the  weakness, 

35  the  fallaciousness,  the  impiety  of  your  design  shall  be  fully  exposed 
and  laid  open  to  the  view  of  the  whole  world.  But  if,  notwith- 
standing this  friendly  and  faithful  advice,  to  gratify  your  new  friends 
the  earl  of  Macclesfield,  and  the  party  lately  come  out  of  Holland, 


408 


The  attempt  made  to  revise  the  liturgy  [narrative. 


bill  of  comprehension,  which  will  be  followed  by  the 
bill  of  toleration.  These  are  two  great  works  in 
which  the  being  of  our  church  is  concerned  ;  and  I 
hope  you  will  send  to  the  house  for  copies.  For 
though  we  are  under  a  conquest1,  God  has  given  usS 
favour  in  the  eyes  of  our  rulers,  and  we  may  keep  up 
the  church  if  we  will."  The  first  of  these  bills,  having 
been  for  some  time  in  the  hands  of  a  committee,  was 
debated  before  the  house  on  the  4th  of  April,  1689  ; 
and  the  question  being  put,  "  whether  to  agree  with  io 
the  committee  in  leaving  out  the  clause  about  the 
indifferency  of  the  posture  at  the  receiving  the  sacra- 
ment," the  votes  were  equal,  and  according  to  usage 

you  shall  still  persist  in  the  resolution  which  you  have  taken  up,  you 
would  do  well,  for  fear  somebody  else  should  do  it  for  you,  to  print  15 
at  the  same  time  your  discourse  in  defence  and  justification  of  the 
ecclesiastical  commission,  together  with  your  reasons,  such  as  they 
are,  for  reading  the  king's  declaration  for  liberty  of  conscience  :  to 
which  your  letters  to  the  bishop  of  Chester  will  serve  as  a  very  fit 
and  proper  appendix.  20 

"  I  pray  God  make  you  throughly  and  truly  sensible  of  your 
horrid  prevarications,  and  of  the  many  and  great  mischiefs  which 
you  have  done  the  Church  of  England,  and  give  you  grace  to  make 
some  satisfaction  to  her  for  them  before  you  die  ;  which  is  the  hearty 
prayer  of  your  lordship's  unfeigned  friend  and  monitor,    B.  C."  25 

1  This  notion  of  a  conquest,  though  supported  by  some  of  the 
court  party,  became  soon  afterwards  very  odious,  and  met  with  the 
condemnation  of  the  two  houses  of  parliament.  Bishop  Burnet's 
Pastoral  Letter  to  his  clergy  having  indirectly  supported  it,  was 
censured  by  the  house  of  commons  in  January  1692,  and  ordered  to  30 
be  burnt  by  the  common  executioner.  On  the  24th  of  that  month 
the  lords  came  to  this  resolution  (see  Kennet's  Hist.  vol.  iii.  p.  650, 
col.  2.),  "  That  the  assertion  of  king  William  and  queen  Mary's 
being  king  and  queen  by  conquest  was  highly  injurious  to  their 
majesties,  and  inconsistent  with  the  principles  on  which  this  govern- 35 
ment  is  founded,  and  tending  to  the  subversion  of  the  rights  of  the 
people." 


chapter  ix.]      in  the  reign  of  William  and  Mary.  409 

the  clause  passed  in  the  negative.  As  there  were 
present  on  that  occasion  sixty-four  lay  peers  and  only 
seven  bishops,  this  vote,  in  opposition  to  the  strongest 
political  motives,  and  the  direct  influence  of  the  court, 
5 may  be  taken  as  decisive  of  the  opinions  entertained 
by  the  higher  classes  of  society  on  the  important 
question  of  church-government.  The  conscience  of  the 
dissenters  was  placed  in  the  balance  against  the  au- 
thority of  the  church,  and  was  not  of  sufficient  weight 

io and  substance  to  preponderate.  And  this  estimate  did 
not  arise  from  any  extreme  tenderness  for  the  church 
in  its  spiritual  character;  for  on  the  following  day, 
when  the  debate  was  respecting  a  royal  commission  of 
bishops,  and  others  of  the  clergy,  it  was  proposed  that 

ig the  words  "and  laity"  should  be  added,  and  the  pro- 
posal was  only  rejected m,  in  conformity  with  the  same 
principle,  on  an  equality  of  votes.  The  bill,  however, 
was  ultimately  passed  by  the  lords  on  the  8th  of  April. 
On  the  18th  of  the  same  month  they  also  passed  the 

20  bill  for  the  toleration  of  dissenters,  and  sent  it  to  the 
house  of  commons. 

The  latter  of  these  two  bills,  after  undergoing  several 
amendments,  was  passed  by  the  commons  on  the  17th 
of  May,  and  finally  received  the  royal  assent  on  the 

25  24th  of  the  same  month.  They  had  signified  their 
readiness  to  proceed  in  the  consideration  of  this  mea- 
sure at  the  same  time  that  they  virtually  rejected  the 

n»  It  appears  that  the  same  bill  was  again  submitted  to  parliament 
a  few  years  afterwards,  and  a  copy  of  it,  as  drawn  up  at  that  time, 

30  which  has  been  found  among  the  Burnet  papers  now  preserved  in 
the  Bodleian,  is  printed  at  length  in  the  next  chapter.  It  probably 
was  the  same  bill,  in  respect  to  religious  matters,  which  had  been 
drawn  up  in  1668  under  the  auspices  of  lord  keeper  Bridgman  and 
chief  baron  Hale,  and  in  accordance  with  the  declaration  issued  by 

35  king  Charles  II.  for  liberty  of  conscience. 


410  The  attempt  made  to  revise  the  liturgy  [narrative. 

bill  of  comprehension,  by  petitioning  the  king  to 
summon  a  convocation,  as  the  more  proper  assembly 
for  discussing  ecclesiastical  questions.  The  use  of  the 
surplice,  the  right  posture  at  the  eucharist,  and  other 
regulations  adopted  by  the  church,  could  not,  in  theirs 
judgment,  be  submitted  to  the  will  of  parliament, 
although  they  had  obtained  their  force  from  the  act  of 
the  legislature,  until  they  had  been  considered  by  the 
clergy  in  their  convocation.  In  this  sentiment  the 
lords  afterwards  concurred ;  and  a  joint  address  was  10 
presented  to  the  throne,  praying  that  "  according  to 
the  ancient  practice  and  usage  of  this  kingdom  in  time 
of  parliament,  his  majesty  would  be  graciously  pleased 
to  issue  forth  his  writs,  as  soon  as  conveniently  might 
be,  for  calling  a  convocation  of  the  clergy  of  this  is 
kingdom,  to  be  advised  with  in  ecclesiastical  matters." 
This  address  was  adopted  on  the  16th  of  April. 

A  sentiment  of  this  nature,  entertained  so  cordially 
by  the  house  of  commons,  could  not  be  matter  of 
indifference  to  the  great  body  of  the  clergy.    It  was  20 
opposed,  indeed,  by  the  nonconformists,  under  the  per- 
suasion that  their  demands  would  not  meet  with  so 
favourable  a  hearing  in  a  convocation,  where  they 
would  be  discussed  on  ecclesiastical  grounds,  as  in  a 
parliament,  which  would  conduct  its  debates  on  prin-25 
ciples  of  civil  policy.    But  an  opposition  from  that 
quarter  would  only  make  the  clergy  the  more  resolute 
in  requiring  that  matters,  strictly  ecclesiastical,  should 
be  discussed  in  the  first  instance  by  an  assembly  of 
their  own  order ;  and  this  feeling  was  so  strong,  and  30 
the  sense  of  its  justice  was  so  general,  that  Dr.  Tillot- 
sonn,  though  anxious  to  promote  the  cause  of  the 


n  It  is  plain  that  with  the  objects  he  had  in  view,  a  person  even 
of  his  sanguine  temper  must  have  despaired  of  their  success  when 


chapter  ix.]      in  the  reign  of  William  and  Mary.  411 

nonconformists,  yielded  to  the  necessity  of  the  case, 
and  urged  his  royal  master,  whose  confidence  he  now 
enjoyed,  to  issue  his  writs  for  the  meeting  of  a  con- 
vocation. 

5  To  make,  however,  all  arrangements  requisite  for 
such  an  assembly,  and  to  give  the  projected  measures 
some  degree  of  prepossession  in  their  favour,  a  com- 
mission was  issued  on  the  13th  of  September  to  ten 

he  urged  the  summoning  of  a  convocation.    Such,  at  least,  was  the 

io  strong  opinion  of  Dr.  Calamy  and  bishop  Burnet,  the  latter  of  whom 
entered  into  all  the  designs  of  Tillotson,  but  with  a  much  smaller 
mixture  of  reserve  or  caution.  The  opinion  of  the  former  is  stated 
at  length  in  his  Life  of  Baxter  (p.  446) ;  and  the  following  conver- 
sation, reported  by  sir  John  Reresby  in  his  Memoirs  (p.  343,  edit. 

15  1734),  is  decisive  as  to  the  opinion  of  bishop  Burnet  :  "  A  few  days 
afterwards  being  with  lord  privy  seal  (marquis  of  Halifax),  the 
bishop  of  Salisbury  came  in  and  complained  heavily  of  the  slow  pro- 
ceedings of  the  house  of  commons,  saying  the  Dutch  would  clap  up 
a  peace  with  France,  if  they  did  not  mend  their  pace ;  observed  that 

20  the  Church  of  England  was  in  the  fault ;  and  expressed  himself  as  if 
he  thought  they  meant  a  kindness  to  king  James  by  their  method  of 
procedure.  Lord  privy  seal  agreed  with  him  in  his  sentiments,  and 
added  that  the  church  people  hated  the  Dutch,  and  had  rather  turn 
papists  than  receive  the  presbyterians  among  them ;  but  that,  on 

25  the  other  hand,  these  were  to  the  full  as  rank  and  inveterate  against 
those,  and  would  mar  all  their  business  by  their  inadvertence  with 
regard  to  their  bill  of  comprehension  and  their  ill-timing  of  other 
bills  :  in  short,  that  they  would  disgust  those  from  whom  they  looked 
for  indulgence.    They  were  both  angry  with  the  commons'  address 

30  to  the  king  the  day  before,  desiring  him  to  support  and  defend  the 
Church  of  England  according  to  his  former  declaration,  and  to  call 
a  convocation  of  the  clergy,  which  the  bishop  said  would  be  the 
utter  ruin  of  the  comprehension  scheme." 

This  view,  however,  of  Dr.  Tillotson's  opinion  respecting  a  convo- 

33  cation  is  opposed  to  the  statement  of  Dr.  Nicholls  (Appar.  ad  defens. 
p.  93)  ;  who  represents  him  as  anxious  that  a  convocation  should  be 
employed,  and  unconscious  that  it  would  throw  any  difficulty  in  the 
way,  beyond  the  natural  slowness  of  its  proceedings. 


412  The  attempt  made  to  revise  the  liturgy  [narrative. 

bishops,  and  twenty  other  divines,  requiring  them  to 
"prepare  such  alterations  of  the  liturgy  and  canons, 
and  such  proposals  for  the  reformation  of  ecclesiastical 
courts,  and  to  consider  such  other  matters  as  might 
most  conduce  to  the  good  order,  and  edification,  and  5 
unity  of  the  Church  of  England,  and  to  the  reconciling 
as  much  as  possible  of  all  differences."  The  members 
of  this  commission  were  Dr.  Lamplugh,  archbishop  of 
York,  Drs.  Compton,  Mew,  Lloyd,  Sprat,  Smith,  sir 
Jonathan  Trelawny,  Burnet,  Humfreys,  and  Stratford,  10 
bishops  of  London,  Winchester,  St.  Asaph,  Rochester, 
Carlisle,  Exeter,  Salisbury,  Bangor,  and  Chester ;  Drs. 
Stillingfleet,  Patrick,  Tillotson,  Meggot,  Sharp,  Kidder, 
Alclrich,  Jane,  Hall,  Beaumont,  Montague,  Goodman, 
Beveridge,  Batteley,  Alston,  Tenison,  Scott,  Fowler,  15 
Grove,  and  Williams.  Among  these  divines,  the  most 
eminent  of  the  period,  are  included  many  persons  who 
could  not  be  supposed  to  be  favourable  to  the  wishes 
and  designs  of  the  government ;  but  they  were  doubt- 
less selected  in  most  instances  with  an  especial  refer-  20 
ence  to  their  declared  principles  of  moderation,  and 
the  measures  they  might  be  thought  likely  to  support. 
That  Dr.  Tillotson  had  no  fears  as  to  their  general 
sentiments  may  be  inferred  from  the  following  paper, 
that  he  drew  up  on  the  same  day  when  the  commission  25 
was  issued : 

"  Concessions0  which  icill  probably  be  made  by  the  Church  of 
England  for  the  union  of  protectants ;  which  I  sent  to  the 
earl  of  Portland  by  Br.  Stillingfleet,  Sept.  13th,  1689. 

"1.  That  the  ceremonies  enjoined  or  recommended  in  the  30 
liturgy  or  canons  be  left  indifferent. 


°  Birch's  Life  of  Tillotson,  p.  182. 


chapter  ix.]     in  the  reign  of  William  and  Mary. 


413 


"  2.  That  the  liturgy  be  carefully  reviewed,  and  such  alter- 
ations and  changes  be  therein  made,  as  may  supply  the 
defects,  and  remove,  as  much  as  is  possible,  all  ground  of 
exception  to  any  part  of  it,  by  leaving  out  the  apocryphal 
5  lessons,  and  correcting  the  translation  of  the  Psalms  used  in 
the  public  service,  where  there  is  need  of  it;  and  in  many 
other  particulars. 

"  3.  That  instead  of  all  former  declarations  and  subscrip- 
tions to  be  made  by  ministers,  it  shall  be  sufficient  for  them, 

io  that  are  admitted  to  the  exercise  of  their  ministry  in  the 
Church  of  England,  to  subscribe  one  general  declaration  and 
promise  to  this  purpose,  viz.  that  we  do  submit  to  the  doc- 
trine, discipline,  and  worship  of  the  Church  of  England,  as  it 
shall  be  established  by  law,  and  promise  to  teach  and  practise 

15  accordingly. 

"  4.  That  a  new  body  of  ecclesiastical  canons  be  made, 
particularly  with  a  regard  to  a  more  effectual  provision  for 
the  reformation  of  manners  both  in  ministers  and  people. 
"  5.  That  there  be  an  effectual  regulation  of  ecclesiastical 
20  courts  to  remedy  the  great  abuses  and  inconveniences  which 
by  degrees  and  length  of  time  have  crept  into  them ;  and 
particularly  that  the  power  of  excommunication  be  taken  out 
of  the  hands  of  lay  officers  and  placed  in  the  bishop,  and 
not  to  be  exercised  for  trivial  matters,  but  upon  great  and 
25  weighty  occasions. 

"  6.  That  for  the  future  those  who  have  been  ordained  in 
any  of  the  foreign  reformed  churches,  be  not  required  to  be 
re-ordained  here,  to  render  them  capable  of  preferment  in 
this  church. 

"  7.  That  for  the  future  none  be  capable  of  any  ecclesiastical 
30  benefice  or  preferment  in  the  Church  of  England  that  shall 
be  ordained  in  England  otherwise  than  by  bishops  ;  and  that 
those  who  have  been  ordained  only  by  presbyters  shall  not 
be  compelled  to  renounce  their  former  ordination.  But 
because  many  have  and  do  still  doubt  of  the  validity  of  such 
35  ordination,  where  episcopal  ordination  may  be  had,  and  is  by 
law  required,  it  shall  be  sufficient  for  such  persons  to  receive 
ordination  from  a  bishop  in  this  or  the  like  form  :  '  If  thou 
art  not  already  ordained,  I  ordain  thee/  &c.  ;  as  in  case  a 


414  The  attempt  made  to  revise  tlte  liturgij  [narrative. 

doubt  be  made  of  any  one's  baptism,  it  is  appointed  by  the 
liturgy  that  he  be  baptised  in  this  form,  '  If  thou  art  not 
baptised,  I  baptise  thee/  "  &c. 

It  would  be  unreasonable  to  suppose  that  the  general 
sentiments  of  the  nation  were  in  favour  of  so  great  an; 
amount  of  change.  The  English  character  was  too 
deeply  impregnated  with  a  love  of  facts  and  details, 
to  approve  of  the  comprehensive  views  and  sanguine 
expectations  of  Dr.  Tillotson,  and  too  proud  of  its  own 
nationality  to  acquiesce  in  the  wishes  of  a  sovereign, 
whose  great  services  had  been  almost  forgotten  in  the 
dread  of  his  foreign  predilections.  The  wishes  of  sober 
and  considerate  men  may  be  read  in  the  following 
letter?  addressed  at  that  time  by  Dr.  Comber,  pre- 
centor of  York,  and  afterwards  dean  of  Durham,  to 
bishop  Patrick  (then  of  Chichester)  who  was  one  of  the 
most  distinguished  members  of  the  commission  (dated 
York,  Oct.  19,  1689): 

"  I  heartily  rejoice  that  you  are  in  this  new  commission, 
wherein  I  hope  both  your  true  affection  to  the  church  and 
charity  to  dissenters  who  are  capable  of  being  obliged  will 
appear.  But  unless  they  are  wiser  and  better  tempered 
above  than  many  are  in  these  parts,  our  condescensions  will 
only  help  them  with  arguments  to  upbraid  us,  not  incline 
them  to  part  with  one  opinion  in  order  to  a  coalition.  'Ti8 
true  there  are  some  few  moderate  presbyterians,  who  always 
communicated  with  us  on  occasion,  and  the  alterations  they 
desire  are  not  many  nor  dangerous  to  our  constitution.  They 
will  submit  to  a  conditional  re-ordination,  to  this  very  liturgy 
with  some  slight  amendments,  and  some  of  them  to  surplice 
and  cross  :  yea  they  approve  and  practise  kneeling  at  the 
sacrament.  But  the  greater  part  of  dissenters  here  are 
Independents,  who  seem  incapable  of  any  thing  but  toleration, 
and  cannot  be  taken  in  but  by  such  concessions  as  will  shake 


P  Tanner  MSS.  vol.  xxvii.  No.  76. 


chapter  ix.]    in  the  reign  of  William  and  Mary.  415 

the  foundations  of  our  church  :  and  possibly  by  attempting 
to  gain  such  as  after  all  will  be  false  friends,  we  may  drive 
out  many  true  ones  both  of  the  considerable  clergy  and  laity 
also.  I  perceive  the  late  success  of  that  party  in  Scotland 
5  against  episcopacy,  and  the  opinion  of  their  numbers  and 
interest  here  hath  lately  advanced  their  pretences  to  liberty 
of  conscience  into  hopes  of  legal  establishment  and  dominion 
over  all  others;  to  which  I  know  the  great  pillars  of  our 
church  will  be  cautious  how  they  contribute.    And  till  they 

10  be  well  assured  what  these  gentlemen  would  have,  and  also 
fully  satisfied  that  their  desires  are  consistent  with  our 
establishment  and  safety,  I  hope  they  will  give  them  no 
encouragement.  I  know  very  little  in  our  liturgy  against 
which  they  could  ever  make  one  wise  objection,  and  nothing 

15  but  what  hath  been  and  may  be  justified.  Yet  to  gain  friends 
or  comply  with  consciences  really  tender  something  may  be 
abated.  But  alas !  what  content  will  that  give  to  them, 
when  Clarkson  (whose  book  I  am  now  answering)  writes 
against  all  set  forms,  as  having  their  original  in  ignorant  and 

20  superstitious  ages,  and  as  things  unknown  in  the  primitive 
times.  These  things  at  this  time  of  day,  together  with  their 
giving  presbyterian  orders  openly  to  many  with  design  to 
perpetuate  the  schism,  may  justly  make  us  stand  our  ground 

:    till  they  who  have  neither  gospel  nor  antiquity,  neither  law 

25  nor  reason  of  their  side,  come  some  more  paces  toward  us. 
My  lord,  I  should  not  presume  to  write  this  if  it  were  only 
my  own  sense ;  but  it  is  the  agreeing  sentiment  of  all  the 
members  of  this  our  northern  convocation  which  I  have  met 
with ;  and  that  I  hope  will  excuse  this  freedom,  because  it  is 

30  convenient  your  lordship  should  know  how  affairs  go  here.1' 

Great  reliance  was  doubtless  placed  on  the  firmness 
of  bishop  Patrick,  because  in  his  theological  writings 
he  had  always  manifested  a  leaning  towards  the 
strongest  views  of  doctrine  and  discipline,  and  in 
35 "A  friendly  Debate  between  a  Conformist  and  a  Non- 
conformist," published  originally  in  1668  and  repub- 
lished in  1683,  with  a  reply  to  some  censures  of  sir 


416       The  attempt  made  to  revise  the  liturgy  [narrative. 


M.  Hale,  he  had  openly  declared  that  he  was  adverse 
to  the  scheme  of  comprehension.  This  reliance  was 
not  without  reason  :  for  independently  of  the  tempta- 
tions offered  by  high  preferment,  the  critical  state  of 
the  church  in  the  latter  years  of  James  II.,  the  repul-s 
sion  insensibly  created  by  the  active  warfare  in  which 
the  clergy  were  engaged  with  the  Romanists,  and  the 
earnest  wish  to  promote  as  high  a  tone  of  theology  as 
possible  in  the  measures  of  the  new  reign,  may  fairly 
be  allowed  to  have  brought  Dr.  Patrick  within  the  influ- 10 
ence  of  the  prevailing  current,  without  any  impeachment 
of  his  integrity  or  religious  principles.  He  may  be  taken 
as  representing  that  class  of  divines,  now  numerous 
and  deserving  of  the  greatest  respect,  who  had  origin- 
ally been  opposed  to  any  important  concessions,  from  the  15 
belief  that  they  would  not  tend  to  edification,  but  had 
gradually  been  induced  by  an  approximation  on  their 
own  part,  and  still  more  by  a  greater  spirit  of  deference 
on  the  part  of  dissenters,  to  concur  in  promoting  the 
projected  union.  20 

The  proceedings  of  this  commission  may  be  stated 
in  the  brief  report  of  it  contained  in  bishop  Patrick's 
narrative  ^  of  his  own  life. 

"  On  the  3d  of  October  the  commission  about  ecclesiastical 
affairs  was  to  be  opened  in  Jerusalem  Chamber.  I  came  25 
about  ]  o  o'clock,  and  there  were  near  twenty  of  the  thirty 
commissioners  present.  It  gave  them  power  to  consider  what 
alterations  were  fit  to  be  made  in  the  liturgy  and  canons 
and  what  regulations  in  the  ecclesiastical  courts ;  and  how  to 
reform  the  manners  of  the  clergy ;  to  be  offered  to  the  con- 
vocation, and  to  the  parliament,  and  to  the  king.  We  sat 
till  about  one  o'clock,  and  debated  several  tilings  about  the 
mending  of  the  old  translation  of  the  reading  Psalms  and 
Apocrypha ;  and  ordered  another  meeting  next  Wednesday. 

q  P.  149.  ed.  Oxf.  1839. 


chapter  ix.]       in  the  reign  of  William  and  Mary .  417 


"  On  the  1 6th  of  October  the  commissioners  sat  again,  and 
had  a  long  dispute  with  the  bishop  of  Rochester ;  who  argued 
both  against  the  commission  itself,  and  against  our  preparing 
any  thing  before  the  convocation  met.  We  stayed  there  till 
S  one ;  and  the  bishop  of  London,  of  Worcester,  and  several 
others,  came  to  my  house  and  dined  with  me,  and  we  went 
over  a  good  part  of  the  amendments  we  proposed  to  make 
in  the  liturgy,  till  it  was  night.  And  the  next  morning  they 
came  hither  again,  to  consider  the  rest  of  the  liturgy  at  my 

io  house,  and  stayed  till  almost  twelve. 

"  The  next  day  we  met  in  the  Jerusalem  Chamber,  where  we 
had  appointed  a  general  meeting  of  the  commissioners.  The 
bishop  of  Rochester  absented  himself.  When  we  had  read 
over  all  that  we  had  to  offer  about  the  several  offices,  we 

15  proceeded  to  consider  of  the  three  ceremonies,  and  came  to 
a  conclusion  that  the  sign  of  the  cross  in  baptism  should  be 
left  indifferent,  which  was  expressed  in  such  words  as  we 
hoped  would  satisfy  our  own  people.  None  dissented ;  but 
the  bishop  of  Winchester  (Mew),  and  the  dean  of  Christ 

20  Church  (Aldrich),  and  the  dean  of  Gloucester  (Jane),  went 
out  as  soon  as  we  began  that  debate. 

"  On  the  2 1  st  we  met  again  in  the  Jerusalem  Chamber,  and 
though  several  absented  themselves,  we  proceeded,  and  sat 
there  till  past  six  o'clock.    The  next  day  we  met  again  at 

25  ten  o'clock,  and  sat  till  between  four  and  five.  And  so  they 
did  several  days  after.  I  was  desired  in  the  end  of  the  month 
to  join  with  the  bishops  of  London  and  Rochester  in  making 
some  new  prayers  for  the  5th  of  November,  when  together 
with  the  gunpowder-treason,  we  commemorate  the  king's 

30  landing  to  give  us  a  new  deliverance. 

"  On  the  26th  the  bishop  of  Rochester  came  to  me,  and  told 
me  he  could  not  be  at  leisure  to  make  the  prayer  which  the 
bishop  of  London  had  committed  to  his  care,  but  desired  me 
to  do  it;  which  I  did  the  next  day.    On  the  27th  the  com- 

35missioners  sat  from  three  till  between  six  and  seven.  On  the 
30th  I  revised  all  the  service  for  the  5th  of  November,  and 
we  sat  again  as  long  as  before,  in  the  Jerusalem  Chamber : 
and  so  we  did  the  next  day,  when  we  considered  the  offices 
of  Visitation  of  the  Sick  and  Commination. 


418         The  attempt  made  to  revise  the  liturgy  [narrative 


"  The  bishops  went  to  wait  on  the  king  on  the  4th  of 
November,  to  wish  him  many  happy  years.  The  bishop  of 
London  spake  in  the  name  of  the  rest ;  and  the  king's  answer 
was,  '  I  desire  to  live  for  no  other  end,  but  to  serve  this  nation 
and  this  church.'  In  the  afternoon  we  met  again  to  consider  5 
the  business  of  re-ordination ;  which  held  us  a  long  time ; 
and  then  we  went  over  some  of  the  collects,  till  almost  seven 
o'clock.  Many  more  meetings  we  had,  which  I  shall  not 
mention." 

It  may  be  inferred  from  this  statement,  and  the  10 
inference  is  confirmed  by  other  evidence,  that  the 
alterations   recommended  by  this   commission  were 
numerous  and  important.    Their  report  however  Avas 
not  offered  to  the  convocation ;   and  the  document 
itself,  being  left  in  the  custody  of  Dr.  Tenison,  was  15 
never  allowed  to  be  made  public.    For  the  secresy 
that  he  observed  he  urged  as  his  excuse  that  the 
"proposals'"  would  give  no  satisfaction  on  either  side, 
but  be  rather  a  handle  for  mutual  reproaches;  one 
side  upbraiding  their  brethren  for  having  given  up  so  20 
much;  and  the  other  justifying  their  nonconformity, 
because  those  concessions  were  too  little,  or  however, 
were  not  passed  into  law."    Doubtless  he  remembered 
in  what  manner  the  dissenters  had  employed  for  their 
own  purposes  the  resolutions8  adopted  by  the  com- 25 
mittee  of  divines  in  the  year  1641,  and  the  bitter  and 
resentful  feeling  created  in  the  minds  of  the  con- 
formists by  the  publication  of  them. 

r  Kennet,  Comp.  Hist.  vol.  iii.  p.  591,  note.  It  might  reasonably 
be  supposed  that  this  document  would  be  placed  by  archbishop 
Tenison  in  the  library  at  Lambeth.  In  the  year  1727  it  was  in  the 
hands  of  the  bishop  of  London  (Gibson),  and  an  extract  was  obtained 
from  it  at  that  time  by  Dr.  Waterland,  (see  Waterland's  Works, 
vol.  iv.  p.  305,  note.)  A  search  has  been  made  for  this  document, 
but  without  success. 

s  See  p.  241. 


chapter  ix.]      in  the  reign  of  William  and  Mary. 


419 


A  cause  so  zealously  and  ably  supported,  recom- 
mended by  the  influence  of  the  court,  and  urged  for- 
ward by  all  persons  belonging  to  the  two  large  descrip- 
tions of  the  sanguine  and  the  turbulent,  was  yet  des- 

5  tined  to  meet  with  fatal  obstructions,  some  transmitted 
from  former  times,  and  others  of  recent  origin.  It 
will  have  been  observed  that  the  question  of  reordina- 
tion  had  occupied  much  of  the  time  and  attention  of 
the  king's  commissioners.  It  had  long  been  considered, 

oand  was  now  agreed  upon,  as  the  ground  on  which  the 
battle  between  the  two  parties  was  to  be  fought,  con- 
taining within  it  space  and  provocation  enough  for  all 
the  ecclesiastical  differences,  and  adding  the  further 
recommendation  that  many  vital  questions  of  state 

5  policy  would  be  flung  into  the  contest.  Till  the  pass- 
ing of  the  act  of  uniformity  in  the  reign  of  Charles  II, 
the  ordination  conveyed  by  presbyters,  though  resisted 
by  the  governors  of  the  church,  had  never  been  dis- 
owned by  the  legislature ;  and  of  all  the  provisions  of 

20  that  act  the  clause  that  required  episcopal  ordination 
was  the  most  embarrassing  to  the  nonconformists.  It 
was  with  the  greatest  difficulty  that  they  could  be  in- 
duced to  forego  their  demand  for  the  complete  reversal 
of  it,  and  allow  of  some  conditional  measure,  such  as  a 

25  fresh  dedication  in  addition  to  their  own  orders,  cor- 
responding with  the  practice  adopted  in  the  case  of  a 
doubtful  baptism.  This  latter  kind  of  measure  had 
been  introduced  into  all  the  bills  of  comprehension, 
and  was  sought  to  be  recommended1  on  the  authori- 

30  ty  of  such  names  as  bishop  Overall  and  archbishop 
Bramhall,  names  that  might  be  expected  to  meet  with 

t  Birch's  Life  of  Tillotson,  p.  184.  Nicholls'  Appar.  ad  Def.  Eccl. 
Angl.  p.  97. 

E  e  2 


420         The  attempt  made  to  revise  the  liturgy  [narrative. 

respect  and  deference  from  all  classes  of  theologians. 
But  the  question  was  of  too  vital  a  nature  to  be  de- 
cided on  mere  authority,  some  of  the  strongest  advo- 
cates for  comprehension  being  the  most  resolute  in 
behalf  of  ordination  from  the  hands  of  bishops.  In  an  5 
able  pamphlet,  now  usually  ascribed  to  dean  Prideaux", 
but  generally  given  at  the  time  to  Dr.  (afterwards 
bishop)  Kidder,  is  the  following  passage,  manifestly 
shewing  that  although  a  decided  advocate  for  the  non- 
conformists, he  looked  upon  episcopal  ordination  as  10 
among  the  essentials  of  the  church  of  Christ.  "  We, 
as  divines,  are  best  able  to  do  it,  as  it  ought,  without 
prejudice  to  tlie  church  ;  whereas  if  we  cast  it  into  the 
hands  of  laymen,  they  may,  instead  of  altering  circum- 
stantials, strike  at  essentials,  and  so  make  a  breach  15 
upon  the  religion  itself  to  the  undoing  of  all.  And 
although  this  should  be  avoided,  as  I  fear  it  will  not 
in  some  particulars  I  could  instance,  as  particularly  in 
that  of  our  orders,  yet  the  least  mischief  we  can  ex- 
pect will  be  totally  to  extinguish  all  convocations  for 20 
the  future,  and  resolve  the  whole  power  of  the  church 
into  the  two  houses  of  parliament." 

But  beyond  all  these  considerations,  however  im- 
portant in  themselves,  collateral  circumstances  added 
greatly  to  the  dread  that  was  felt  of  the  presbyterian  25 

u  It  is  ascribed  to  dean  Prideaux  on  the  authority  of  his  son 
(Univ.  Diet.  art.  H.  Prideaux)  ;  but  in  the  copy  left  by  bishop 
Barlow  to  the  Bodleian  is  the  following  notice  in  the  handwriting 
of  the  bishop,  "  Writ*  by  Dr.  Kidder,  dean  of  Peterburgh,  who  had 
beene  a  dissenter."  Bishop  Kennet,  at  a  different  period,  supposed  30 
it  to  have  been  written  by  Dr.  Tillotson,  (Complete  History,  vol.  iii. 
p.  591.)  It  appears,  however,  from  the  proceedings  of  the  lower 
house  of  convocation,  that  there  were  two  pamphlets  with  the  same 
title  of  "  Letter  relating  to  the  Convocation." 


chapter  ix.]      in  the  reign  of  William  and  Mary.  421 

leaven.  The  violences  already  committed  in  Scot- 
land, threatening  in  their  consequences  to  spread  the 
flames  of  a  religious  war  throughout  the  whole  of  the 
empire,  made  men  connect  the  wild  and  ferocious 
5  spirit  of  the  northern  insurgents  with  the  question  of 
church-government.  The  episcopal  party  in  Scotland 
had  certainly  been  treated  with  great  severity.  They 
had  no  stated  liturgy  in  general  use  among  them,  and 
they  allowed  the  validity  of  presbyterian  orders ;  qua- 

io  lities  these,  which  might  fairly  have  been  expected  to 
give  them  some  favour  in  the  eyes  of  their  adversaries. 
But  being  directly  dependent  upon  the  crown,  and 
addicted,  however  temperately,  to  the  vise  of  forms 
and  ceremonies,  they  were  branded  as  a  political  party, 

15  and  held  in  the  same  abomination  with  papists.  The 
treatment  they  met  Avith  was  as  cruel  as  if  it  had  pro- 
ceeded from  a  spirit  of  revenge,  and  became  accord- 
ingly a  solemn  warning  to  all  their  brethren  whose 
warfare,  like  theirs,  was  against  the  presbytery.  We 

20  may  safely  affirm  that  the  downfall  of  episcopacy  in  the 
north  was  one  of  the  principal  causes  that  preserved 
to  the  Church  of  England  at  this  period  its  ancient  in- 
tegrity in  doctrine  and  discipline. 

Another  important  event  in  connection  with  the  de- 

25mands  of  the  dissenters  was  the  toleration  they  had  re- 
cently obtained  from  parliament.  As  long  as  they  could 
allege  in  their  behalf  that  they  were  deprived  of  their 
rights,  although  they  were  peaceable  and  loyal  citizens, 
and  driven  from  their  native  country,  although  they 

30 were  among  the  most  affectionate  of  its  children,  they 
created  a  presentiment  in  their  favour  which  nothing 
short  of  either  political  hatred  or  religious  enthusiasm 
could  withstand.  Among  men  in  general,  accordingly, 
their  case  was  irresistible  and  was  constantly  making 


422  Tlie  attempt  made  to  revise  the  lituroy  [xahrative. 


converts.  But  when  they  were  allowed  to  conduct 
their  worship  according  to  their  own  discretion,  their 
claims  appeared  to  have  been  satisfied,  and  the  ques- 
tion was  not  only  at  an  end,  but  had  also  been  ad- 
judged according  to  their  own  principles.  To  demand,  5 
then,  that  they  should  still  be  admitted  within  the  pale 
of  the  church  was  at  once  to  require  the  greater  body 
to  submit  to  the  wishes  of  the  smaller,  and  to  force 
the  consciences  of  their  opponents  under  the  pressure 
of  external  authority ;  and  these  were  concessions  10 
which  no  reasonable  men  would  grant  them,  and  they 
themselves  were  debarred  by  their  own  past  conduct 
from  asking.  The  whole  case  had  lapsed  from  them- 
selves and  vested  in  the  adverse  party:  so  that  the 
conformists  were  left  to  determine  it  as  a  simple  ques-15 
tion  of  prudence,  whether  it  was  better  to  diminish  the 
number  of  their  adversaries,  or  to  preserve  agreement 
among  their  own  members. 

But  the  most  important  difficulty  in  the  way  of  a 
comprehension  arose  from  the  schism  that  was  now  20 
taking  place  in  the  church  itself.  Driven  from  their 
preferments  on  account  of  the  greater  degree  of  sanc- 
tity they  attached  to  the  nature  of  an  oath,  and  carry- 
ing with  them  the  reputation  of  devotedness  to  their 
spiritual  duties  and  indifference  about  their  secular  25 
interests,  the  non-jurors  were  objects  of  universal  re- 
spect and  concern.  To  the  claims  they  possessed  upon 
all  classes  they  added  the  more  distinct  recommenda- 
tions of  a  precise  and  dogmatic  adherence  to  the  esta- 
blished faith,  and  a  jealousy  of  all  foreign  innovations.  30 
They  formed  accordingly  a  centre  round  which  were 
assembled,  together  with  a  large  body  of  most  respect- 
able churchmen,  all  those  who  were  attached  to  the 
ancient  dynasty,  and  many  others  whose  moving  prin- 


chapter  ix.]      in  the  reign  of  William  and  Mary.  423 

ciple  was  hatred  to  the  existing  government.  It  would 
have  been  dangerous  to  the  safety  of  the  church,  and 
fatal  to  the  cause  of  the  revolution,  to  have  supplied 
so  powerful  a  party  with  the  further  plea  that  the 

5  national  religion  had  been  adulterated.  So  strong  and 
so  general  was  this  feeling  among  the  friends  of  the 
nonconformists,  that  bishop  Burnet  expresses  himself 
on  the  subject  in  the  following  manner"  :  "  If  we  had 
made  alterations  in  the  rubric  and  other  parts  of  the 

io  Common  Prayer,  they  [the  Jacobite  clergy]  would  have 
pretended  that  they  still  stuck  to  the  ancient  church 
of  England,  in  opposition  to  those  who  were  altering 
it,  and  setting  up  new  models :  and  as  I  do  firmly 
believe  that  there  is  a  wise  Providence  that  watches 

15  upon  human  affairs,  and  directs  them,  chiefly  those 
that  relate  to  religion  ;  so  I  have  with  great  pleasure 
observed  this  in  many  instances  relating  to  the  revolu- 
tion. And  upon  this  occasion  I  could  not  but  see  that 
the  Jacobites  among  us,  who  wished  and  hoped  that 

20  we  should  have  made  those  alterations,  which  they 
reckoned  would  have  been  of  great  advantage  for  serv- 
ing their  ends,  were  the  instruments  of  raising  such  a 
clamour  against  them,  as  prevented  their  being  made. 
For  by  all  the  judgments  we  could  afterwards  make, 

25  if  we  had  carried  a  majority  in  the  convocation  for 
alterations,  they  would  have  done  us  more  hurt  than 
good." 

These  considerations,  added  to  the  conscientious 
objections  that  were  felt  in  many  quarters  against  any 
3°  kind  of  change,  produced  their  natural  effect  upon  the 
members  of  the  convocation.  That  assembly  met  in 
the  month  of  December,  and  the  business  that  first 
engaged  their  attention,  the  appointment  of  a  prolo- 


*  Own  Times,  vol.  iv.  p.  59. 


424         The  attempt  made  to  revise  the  liturgy  [namjative. 

cutor  in  the  lower  house,  furnished  a  favourable  oppor- 
tunity for  trying  the  strength  of  the  two  contending 
parties,  and  bringing  all  their  differences,  whether 
ecclesiastical  or  civil,  to  an  issue.  The  court  party 
proposed  Dr.  Tillotson  as  their  candidate,  and  certainly  5 
could  not  have  found  among  their  ranks  a  person 
better  qualified  to  represent  their  principles,  or  to  re- 
commend them  by  the  lustre  of  his  talents  and  virtues. 
The  candidate  of  the  opposite  party  was  Dr.  Jane,  dean 
of  Gloucester,  and  regius  professor  of  divinity  at  Ox- 
ford, who  was  known  to  be  a  divine  of  great  reading 
and  resolution,  and  supposed ?  to  be  fitted  for  the  work 
of  a  fierce  opposition  by  personal  feelings  of  resent- 
ment. He  was  elected  by  a  large  majority ;  and  his 
election,  coupled  with  the  strong  political  influence  1 
that  was  employed  in  promoting  it,  gave  sufficient  in- 
timation that  no  measures  proposed  by  the  court  would 
be  likely  to  meet  with  acceptance  from  the  great  body 
of  the  clergy.  This  intimation  was  soon  followed  by 
an  act,  not  only  forcible  in  itself,  but  pregnant  with 
much  latent  hostility.  When  the  bishops  sent  down 
an  address  acknowledging  the  protection  his  majesty 
had  afforded  to  religion  in  general,  and  especially  to 
their  own  established  form  of  it,  but  so  expressed  as  to 
include  the  church  of  England  under  the  general  title 
of  protestant  churches,  the  lower  house  required  the 
expression  to  be  altered,  on  the  avowed  principle  that 
they  disowned  all  communion  with  foreign  churches. 
The  case  was  too  manifest  to  be  misunderstood.  The 
upper  house,  lacking  its  full  proportion  of  bishops,  and 
deprived  of  its  metropolitan,  could  not  exercise  its 
usual  influence  over  the  clergy  in  general ;  and  the 
king  readily  adopted  the  only  alternative  remaining 

y  Sec  Life  of  Dr.  II.  I'rideaux,  p.  55. 


chapter  ix.]    in  the  reign  of  William  and  Mary. 


425 


to  him,  of  discontinuing2  the  session,  and  preventing 
any  future  renewal  of  the  strife  by  successive  proroga- 
tions. 

*  Among  the  losses  sustained  by  the  church  on  the  breaking  up 
5  of  this  convocation  was  the  following  :  "  There  was  provided  a 
family  book  to  be  authorized  by  this  convocation.  It  contained 
directions  for  family  devotions,  with  several  forms  of  prayer  for 
worship  every  morning  and  evening,  suited  to  the  different  circum- 
stances of  the  families  in  which  they  were  to  be  used  Some 

10  years  afterwards  Dr.  Prideaux  pressed  archbishop  Tenison  to  publish 
this  book,  telling  him  that  he  thought  it  would  not  want  its  effect, 
if  it  was  published  by  his  authority  only  ;  though  he  was  of  opinion 
with  his  grace,  that  it  would  be  best  done  with  the  concurrence  of 
the  convocation,  could  that  be  safely  obtained  ;  which  he  thought  it 

IS  could  not,  on  account  of  the  great  divisions  among  the  clergy  and 
the  spirit  of  opposition,  which  then  appeared  in  too  many  of  them 
against  their  superiors.  This  book  hath  since  had  the  misfortune 
to  be  lost ;  for  being  put  into  the  hands  of  Dr.  Williams,  bishop  of 
Chichester,  it  was  some  how  mislaid,  and  after  his  death  could  never 

20  be  retrieved."  Life  of  Dr.  H.  Prideaux,  p.  6i,  &c. 


CHAPTER  X. 


Documents  connected  with  the  attempted  revision  of 
William  and  Mary. 


I.  Commission  of  William  and  Mary  for  the  review  of  the  liturgy, 
1689.    From  Kennet's  Complete  History,  vol.  iii.  p.  590. 

II.  Letter  from  lord  Nottingham  to  bishop  Burnet,  requiring  him 
to  attend  as  one  of  the  king's  commissioners.  From  the  original 
among  the  Burnet  papers  in  the  Bodleian. 

III.  Proceedings  of  the  commission  of  1689.  From  Dr.  Calamy's 
Life  of  Baxter,  p.  452. 

IV.  Proceedings  of  the  commission  of  1689.  From  Dr.  Nicholls' 
Apparatus  ad  Defens.  Eccles.  Angl.  p.  95. 

V.  The  particular  acts  and  adjournments  of  the  convocation  of 
1689.  From  Mr.  Long's  Vox  Cleri,  printed  anno  1690,  p.  59. 
(Comp.  Wilk.  Cone.  vol.  iv.  p.  619.) 

VI.  Letter  to  Dr.  Tillotson,  bearing  date  Oct.  5,  1689.  From 
the  MS.  library  at  Lambeth.    Gibs.  930,  No.  183. 

VII.  An  act  for  uniting  his  majesty's  protestant  subjects.  From 
a  MS.  among  the  Burnet  papers  in  the  Bodleian. 


Commission  of  William  and  Mary  for  the  review  of  the  liturgy, 
1689. 

WHEREAS  the  particular  forms  of  divine  worship,  and 
the  rites  and  ceremonies  appointed  to  be  used  therein, 
are  things  in  their  own  nature  indifferent  and  alterable,  and 
so  acknowledged ;  it  is  but  reasonable  that  upon  weighty 
and  important  considerations,  according  to  the  various  exi- 
gencies of  times  and  occasions,  such  changes  and  alterations 
io  should  be  made  therein,  as  to  those  that  are  in  place  and 
authority  should  from  time  to  time  seem  either  necessary  or 
expedient : 

And  whereas  the  Book  of  Canons  is  fit  to  be  reviewed,  and 
made  more  suitable  to  the  state  of  the  church  :  and  whereas 

iS  there  are  defects  and  abuses  in  the  ecclesiastical  courts  and 
jurisdictions;  and  particularly  there  is  not  sufficient  provi- 
sion made  for  the  removing  of  scandalous  ministers,  and  for 
the  reforming  of  manners  either  in  ministers  or  people :  and 
whereas  it  is  most  fit  that  there  should  be  a  strict  method 

20  prescribed  for  the  examination  of  such  persons  as  desire  to 
be  admitted  into  holy  orders,  both  as  to  their  learning  and 
manners  : 

We  therefore  out  of  our  pious  and  princely  care  for  the 
good  order  and  edification  and  unity  of  the  Church  of  Eng- 

25  land,  committed  to  our  charge  and  care  ;  and  for  the  recon- 
ciling as  much  as  is  possible,  of  all  differences  among  our 
good  subjects  ;  and  to  take  away  all  occasions  of  the  like  for 
the  future,  have  thought  fit  to  authorize  and  empower  you, 
&c.  &c,  and  any  nine  of  you,  whereof  three  to  be  bishops,  to 

30  meet  from  time  to  time,  as  often  as  shall  be  needful,  and  to 
prepare  such  alterations  of  the  liturgy  and  canons,  and  such 
proposals  for  the  reformation  of  ecclesiastical  courts,  and  to 
consider  of  such  other  matters,  as  in  your  judgments  may 
most  conduce  to  the  ends  abovementioned. 


428 


Letter  from  lord  Nottingham. 


[documents. 


a 

Letter  from  lord  Nottingham  to  bishop  Burnet,  requiring  him  to 
attend  as  one  of  the  king's  commissioners.  (From  the  original 
among  the  Burnet  papers  in  the  Bodleian.) 

Whitehall,  Sep.  19, 1689.  5 

My  Lord, 

The  king  commands  me  to  acquaint  your  lop.  that  he  has 
thought  fitt  to  issue  a  commission  under  the  great  seal  of 
England  to  certaine  bishops,  deans,  and  others  of  the  clergy, 
to  prepare  such  alterations  and  amendments  of  the  liturgy  io 
and  canons,  and  such  proposalls  for  the  reformation  of  eccle- 
siasticall  courts,  and  to  consider  such  other  matters  as  may 
most  conduce  to  the  good  order,  edification,  and  unity  of  the 
Church  of  England,  soe  that  their  resolutions  may  be  in  a 
readiness  to  be  offered  to  the  convocation  at  their  next  meet- 15 
ing,  and  when  approved  by  them  may  be  presented  to  his 
majesty  and  the  two  houses  of  parliament,  that  if  it  shall  be 
judged  fitt,  they  may  be  establisht  in  due  form  of  law. 

I  am  further  commanded  to  acquaint  your  lop.  that  you 
are  appointed  one  of  the  commissioners,  and  that  the  bishops  20 
and  clergy  in  and  about  the  citty  doe  think  Thursday  the 
third  of  October  next  will  be  the  most  convenient  day  for  the 
first  meeting  in  or  near  London ;  at  which  you  are  desired  to 
be  present. 

I  am,  my  lord,  2  5 

Your  lops,  most  humble  servant. 

Nottingham. 

Lord  bishop  of  Salisbury. 


chapter  x.]    Proceedings  of  (he  commissioners  $c. 


in. 

*An  account  of  the  proceedings  of  the  commissioners  to  prepare 
matters  for  the  approaching  convocation  in  1689.  Commu- 
nicated to  Dr.  Calami/  hy  a  friend.  (Calamys  Life  of  Baxter, 
5    p.  452-) 

The  committee  being  met  in  the  Jerusalem  Chamber,  a 
dispute  arose  about  the  authority  and  legality  of  the  court. 
(The  bishop  of  Rochester,  though  he  had  so  lately  acted  in 
an  illegal  one,  being  one  of  those  that  questioned  it.)  The 

io  grounds  of  this  scruple  were  the  obligations  the  clergy  lay 
under  by  act  of  parliament  of  king  Henry  VIII.  not  to  enter 
into  any  debates,  about  making  any  alterations  in  church 
affairs  without  the  king's  special  and  immediate  privacy,  and 
direction  first  given  concerning  such  alterations.     It  was 

'5  answered  that  that  must  be  done  either  by  an  act  of  the 
king's  own  judgment,  or  by  a  private  cabal,  (both  which  ways 
would  be  very  exceptionable,)  or  else  by  his  majesty's  com- 
mission to  a  certain  number  of  ecclesiastics,  to  consult  about 
and  prepare  what  was  necessary  to  be  altered,  as  it  was  in 

jo  the  present  case.  For  moreover,  the  commissioners  pretended 
not  to  make  these  alterations  obligatory  by  virtue  of  a  law, 
but  only  to  get  them  ready  to  lay  before  the  convocation  : 
the  very  reports  being  not  so  much  as  to  be  referred  to  the 
privy  council,  lest  they  might  be  subject  to  be  canvassed  and 

I  cooked  by  lay  hands.  However,  the  bishops  of  Winchester 
and  Rochester,  Dr.  Jane  and  Dr.  Aldrich,  withdrew  dissatis- 
fied ;  and  the  rest,  after  a  list  of  all  that  seemed  fit  to  be 
changed  was  read  over,  proceeded  very  unanimously  and  with- 

a  A  MS.  copy  of  this  account  is  in  the  Tanner  Collection,  (vol.  eclxxxii.  No. 

|0  222.)  in  a  volume  containing  many  papers  in  the  handwriting  of  abp.  Sancroft. 
Whether  this  MS.  were  preserved  by  the  archbishop,  or  only  by  bishop  Tanner, 
it  clearly  may  be  considered  as  of  high  authority,  in  the  absence  of  the  original 
document  confided  to  Dr.Tenison.  It  is  remarkable  that  no  notice  is  taken  in  it 
of  the  important  point  of  reordination,  which  the  commissioners  certainly  debated, 

15  and  according  to  the  statement  of  Dr.  Nicholls,  were  willing  to  concede. 


430  Proceedings  of  the  commissioners  [documents. 

out  any  heats  in  determining  as  follows,  (each  article  as  soon 
as  agreed  upon  being  signed  by  the  bishop  of  London,)  viz. 

That  the  chanting  of  divine  service  in  cathedral  churches 
shall  be  laid  aside,  that  the  whole  may  be  rendered  intelligible 
to  the  common  people.  5 

That  besides  the  Psalms,  being  read  in  their  course  as  be- 
fore, some  proper  and  devout  ones  be  selected  for  Sundays. 

That  the  apocryphal  lessons  and  those  of  the  Old  Testa- 
ment, which  are  too  natural,  be  thrown  out,  and  others  ap- 
pointed in  their  stead  by  a  new  calendar,  which  is  already  i 
fully  settled,  and  out  of  which  are  omitted  all  the  legendary 
saints'  days,  and  others  not  directly  referred  to  in  the  service 
book. 

That  not  to  send  the  vulgar  to  search  the  canons,  which 
few  of  them  ever  saw,  a  rubric  be  made,  setting  forth  the  use- 15 
fulness  of  the  cross  in  baptism,  not  as  an  essential  part  of  that 
sacrament,  but  only  a  fit  and  decent  ceremony.  However,  if 
any  do,  after  all,  in  conscience  scruple  it,  it  shall  be  omitted 
by  the  priest. 

That  likewise  if  any  refuse  to  receive  the  sacrament  of  the  20 
Lord's  supper  kneeling,  it  may  be  administered  to  them  in 
their  pews. 

That  a  rubric  be  made  declaring  the  intention  of  the  Lent 
fasts  to  consist  only  in  extraordinary  acts  of  devotion,  not  in 
distinction  of  meats.  And  another  to  state  the  meaning  of  23 
Rogation  Sundays  and  Ember  weeks  ;  and  appoint  that  those 
ordained  within  the  "  quatuor  tempora^  do  exercise  strict  de- 
votion. 

That  the  rubric  which  obliges  ministers  to  read  or  hear 
common  prayer  publicly  or  privately  every  day,  be  changed  to 
an  exhortation  to  the  people  to  frequent  those  prayers. 

That  the  Absolution  in  morning  and  evening  prayer  may 
be  read  by  a  deacon,  the  word  "  priest"  in  the  rubric  being 
changed  into  "  minister  ;w  and  those  words  "  and  remission''' 
be  put  out  as  not  very  intelligible. 

That  the  Gloria  Patri  shall  not  be  repeated  at  the  end  of 
every  Psalm,  but  of  all,  appointed  for  morning  and  evening 
prayer. 

That  those  words  in  the  Te  Deum,  "  thine  honourable, 


chapter  x.]  to  prepare  matters  fyc. 


431 


true  and  only  Son,"  be  thus  turned,  "  thine  only  begotten 
Son,"  honourable  being  only  a  civil  term,  and  no  where  used 
"  in  sacris." 

The  Benedicite  shall  be  changed  into  the  a  1 28th  Psalm,  and 
i  other  Psalms  likewise  appointed  for  the  Benedictus  and  Nunc 
dimittis. 

The  Versicles  after  the  Lord's  Prayer,  &c.  shall  be  read 
kneeling,  to  avoid  the  trouble  and  inconveniences  of  so  often 
varying  postures  in  the  worship.  And  after  these  words, 
>"Give  peace  in  our  time,  O  Lord,"  shall  follow  an  answer, 
promissory  of  somewhat  on  the  people's  part,  of  keeping 
God's  laws,  or  the  like  ;  the  old  response  being  grounded 
on  the  predestinating  doctrine  taken  in  too  strict  an  accept- 
ation. 

;  All  high  titles  or  appellations  of  the  king,  queen,  &c.  shall 
be  left  out  of  the  prayers,  such  as  "most  illustrious,  religious, 
mighty,"  &c.  and  only  the  word  "  sovereign"  retained  for  the 
king  and  queen. 

Those  words  in  the  prayer  for  the  king,  "  Grant  that  he 

5  may  vanquish  and  overcome  all  his  enemies,"  as  of  too  large 
an  extent,  if  the  king  engage  in  an  unjust  war,  shall  be  turned 
thus ;  "  Prosper  all  his  righteous  undertakings  against  thy 
enemies,"  or  after  some  such  manner. 

Those  words  in  the  prayer  for  the  clergy,  "  who  alone 

>workest  great  marvels,"  as  subject  to  be  ill-interpreted  by 
persons  vainly  disposed,  shall  be  thus,  "  who  art  the  author 
of  all  good  gifts."  And  those  words,  "  the  healthful  spirit  of 
thy  grace,"  shall  be,  "  the  holy  spirit  of  thy  grace,"  healthful 
being  an  obsolete  word. 

3  The  prayer  which  begins,  "  O  God,  whose  nature  and  pro- 
perty," shall  be  thrown  out,  as  full  of  strange  and  impertinent 
expressions,  and  besides  not  in  the  original,  but  foisted  in 
since  by  another  hand. 

The  collects  for  the  most  part  are  to  be  changed  for  those 

j  the  bishop  of  Chichester  has  prepared  ;  being  a  review  of  the 
old  ones  with  enlargements,  to  render  them  more  sensible 
and  affecting ;  and  what  expressions  are  needful,  so  to  be 
retrenched. 

a  The  Psalra  intended  was  probably  the  148th. 


432 


A  n  account  of  the  proceedings 


[documents. 


If  any  minister  refuse  the  surplice,  the  bishop,  if  the  people 
desire  it,  and  the  living  will  bear  it,  may  substitute  one  in  his 
place  that  will  officiate  in  it :  but  the  whole  thing  is  left  to 
the  discretion  of  the  bishops. 

If  any  be  desirous  to  have  godfathers  and  godmothers 
omitted,  and  their  children  presented  in  their  own  names  to 
baptism,  it  may  be  granted. 

About  the  Athanasian  Creed  they  came  at  last  to  this  con- 
clusion :  that  lest  the  wholly  rejecting  it  should  by  unreason- 
able persons  be  imputed  to  them  as  Socinianism,  a  rubric 
shall  be  made,  declaring  the  curses  denounced  therein  not  to 
be  restrained  to  every  particular  article,  but  intended  against 
those  that  deny  the  substance  of  the  Christian  religion  in 
general. 

Whether  the  amendment  of  the  translation  of  the  reading 
Psalms,  (as  they  are  called,)  made  by  the  bishop  of  St.  Asaph 
and  Dr.  Kidder,  or  that  in  the  Bible  shall  be  inserted  in  the 
Prayer  Book,  is  wholly  left  to  the  convocation  to  consider  of 
and  determine. 

In  the  litany,  communion  service,  &c.  are  some  alterations 
made,  as  also  in  the  canons,  which  I  cannot  yet  learn  so  par- 
ticular account  of,  as  to  give  them  you  with  the  rest ;  as  per- 
haps I  may  hereafter  be  able  to  do. 


IV. 

hAn  account  of  the  proceedings  of  the  commissioners  of  1689,  hy 
Dr.  Nicholls.    {Apparatus  ad  Defcns.  Eccles.  Angl.  p.  95.) 

Imperato  operi  viri  reverendi  se  protinus  accingunt,  et  in 
Liturgia  denuo  limanda  labores  auspicantur.  Primum  in  ex- 
amen  vocatur  Calendarium,  ex  quo  lectionibus  Apocryphis  ex- 
turbatis,  Canonical  Scripturse  capita  suffecta  sunt,  cum  majore< 

•>  This  account  is  understood  to  have  been  obtained  by  Dr.  Nicholls  from  the 
papers  of  bishop  Williams  (of  Chichester)  who  was  one  of  the  commissioners. 
Kennet,  Comp.  Hist.  vol.  iii.  p.  591. 


CHAPTER  X.] 


to  prepare  matters,  8fc. 


433 


populi  fructu  perlegenda.  Symbolum  quod  vulgo  Sancti 
Athanasii  dicitur,  quia  a  multis  improbatur  propter  atrocem 
de  singulis,  secus  quam  hie  docetur  credentibus,  sententiam 
ministri  arbitrio  permittitur,  ut  pro  apostolico  mutetur.  Col- 
5  lecte  in  totum  anni  cyclum  de  novo  elaborantur,  ad  epistolse  et 
evangelii  doctrinam  congruentius  facte  ;  et  cum  tanta  verbo- 
rum  elegantia  atque  splendore,  tantaque  Christiana;  mentis  vi 
atque  ardore  composite  sunt,  ut  nihil  possit  animos  audien- 
tium  magis  afficere  et  accendere,  et  eorum  mentes  ad  Deum 

loevehere.  Eas  primum  contexuit,  summus  hujus  rei  artifex, 
Simon  Patricius ;  ulteriorem  vim  sanguinem  spiritumque  ad- 
hibebat  Gilbertus  Burnetius  ;  eas  denique  cum  magno  judicio, 
singulis  verbis  diligenter  expensis,  examinante  Edvardo  Stil- 
linfleto ;  ultimam  limam  addente  ac  verbis  enodibus  et  dulcis 

iSfacilisque  eloquentise  fluentis  iterum  perpoliente  Joanne  Til- 
lotsonio.  Novam  Psalmorum  versionera  ornabant  originibus 
congruentiorem  ;  earn  curam  sibi  plerumque  vindicante 
Eichardo  Ciddero,  viro  in  linguis  orientalibus  versatissimo. 
Singulas  dictiones  et  vocabula,  quae  sparsim  per  Liturgiam 

20  improbarant  illius  hostes,  exquisita  indagine  collegit  Thomas 
Tenisonius ;  in  eorum  loca  suffectis  verbis  perspicuis  et  dis- 
tinctis,  nec  a  morosiori  aliquo  cavillandis.  Alia  qusedam  pro- 
posita  sunt,  sed  quae  integre  ad  synodum  referenda  judica- 
bantur.   Primum  ut  crux  baptismalis  seu  infantium  frontibus 

2Ssignetur,  seu  prorsus  omittatur,  penes  parentes  sit  eligere. 
Deinde  si  non-conformista  minister  ad  Ecclesiam  revertatur, 
novis  mysteriis  vulgari  ritu  non  iterum  initiandus,  sed  ordina- 
tione  quadam  conditionali  potius  insigniendus,  uti  nobis  in 
usu  est  baptismum  infantibus,  de  quorum  baptizatione  non 

30  admodum  compertum  est,  inferre ;  benedictione  episcopi  ad- 
dita,  ut  mos  erat  apud  antiquos,  clericos  ab  hsereticis  ordi- 
natos  recipiendi  (Dionys.  Alex.  ap.  Euseb.  Hist.  Eccl.  1.  7. 
c.  2.  ConciL  Nic.  1.  Can.  8.  Just,  sive  Author  Resp.  ad  ortho- 
dox, resp.  18.  Theod.  Hist.  Eccl.  1. 1.  c.  8.)   In  sacris  ordinibus 

35  tali  modo  conferendis  exemplo  prseiverat  vir  de  ecclesia  optime 

I  meritus  Dominus  Bramallus,  Hiberniaj  Primas,  cum  Scotos 
Presbyteros  in  Ecclesiam  reciperet. 

Hsec  eorum  summa  erat  quae  in  hoc  congressu  viri  doctis- 

.    simi  moliebantur. 

F  f 


434 


Acts  and  adjournments  [documents. 


V. 

The  particular  acts  and  adjournments  of  the  convocation  from 
Dec.  4th,  1689. 

The  litany  was  read  by  a  bishop  for  some  days  in  Latin, 
there  being  only  this  supplication  added  after  the  prayers  for  5 
the  bishops : 

"  That  it  may  please  thee  to  inspire  with  thy  Holy  Spirit 
this  convocation,  and  to  preside  over  it,  to  lead  us  into  all 
truth,  which  is  according  to  godliness. 

At  other  times,  when  there  was  no  sermon,  this  prayer  for  io 
the  parliament  was  constantly  used  : 

"  Most  gracious  God,  who  dost  rule  all  men,  and  govern  all 
things,  be  graciously  present,  we  beseech  thee,  with  the  three 
estates  of  the  kingdom  in  parliament  assembled,  under  the 
government  of  our  most  gracious  princes  William  and  Mary  ;  15 
assist  them  with  the  spirit  of  counsel  and  peace,  whereby  they 
may  be  preserved  in  one  mind  and  accord,  and  also  may  be 
inspired  with  the  love  of  thee,  and  study  the  publick  welfare  : 
that  whatsoever  laws,  by  their  joint  suffrages  shall  be  ob- 
tained, being  established  by  our  lord  and  lady  the  king  and  20 
queen,  may  establish  righteousness  and  peace  to  us,  and  con- 
firm them  to  our  posterities  for  ever,  to  the  encrease  of  all 
virtue,  and  the  eternal  glory  of  thy  name,  by  and  for  Jesus 
Christ  our  Lord  and  Saviour." 

Then  follow' d  these  five  collects  ;   I.  The  collect  on  St.  25 
Simon  and  St.  Jude's  day  :   "  0  Almighty  God,  who  hast 
built  thy  church  upon  the  foundation  of  the  apostles  and 
prophets,'"  &c. 

II.  The  collect  for  Good  Friday  :  "  Almighty  and  everlast- 
ing God,  by  whose  Spirit,"  &c.  3° 

III.  Collect :  "Almighty  God,  who  by  thy  Son  Jesus  Christ 
didst  give  to  the  holy  apostles  many  excellent  gifts,  and  com- 
mandedst  them  earnestly  to  feed  thy  flock,  make,  we  beseech 
thee,  all  bishops  and  pastors  diligently  to  preach  thy  holy 
word,  and  the  people  obediently  to  follow  the  same,  that  they  35 


CHAPTER  X.] 


of  the  convocation. 


may  receive  the  crown  of  everlasting  glory,  through  Jesus 
Christ  our  Lord.  Amen!''' 

IV.  The  collect  on  the  fifth  Sunday  after  Trinity  :  "Grant, 
we  beseech  thee,"  &c. 
5  V.  Collect :  "  O  Lord  God,  the  Father  of  lights,  and  Foun- 
tain of  all  wisdom,  we  thy  humble  and  unworthy  servants, 
prostrating  ourselves  at  thy  footstool,  beseech  thee,  that  we 
who  are  here  met  together  in  thy  name,  under  the  govern- 
ment of  our  most  gracious  king  William  and  queen  Mary, 

10  being  assisted  by  thy  heavenly  grace,  may  so  search  out,  me- 
ditate, handle  and  discern  all  things  which  may  promote  thy 
honour  and  glory,  and  the  good  of  thy  church,  that  thy 
Spirit,  which  heretofore  did  preside  over  the  counsil  of  the 
apostles,  may  also  preside  over  this  our  counsil,  and  lead  us 

*5  into  all  that  truth  which  is  according  to  godliness  ;  that  we 
who  have  worthily  and  seriously,  utterly  renounced  the  errours 
of  our  holy  reformation,  the  corruptions  and  superstitions, 
together  with  the  papal  tyranny  which  heretofore  did  here 
abound,  may  all  of  us  firmly  and  constantly  hold  the  apostolic 

20 and  truly  catholick  faith,  and  without  fear,  may  duly  serve 
thee  with  a  pure  worship,  through  Jesus  Christ  our  Lord. 
Amen.'''' 

Then  follows  the  prayer  of  St.  Chrysostome :  "  Almighty 
God,  who  hast  given  us  grace  at  this  time,1''  &c. 
25    Then  the  members  of  the  convocation  were  called  over : 
An  alphabetical  catalogue  of  all  the  names  of  the  members  of 
the  upper  and  lower  house  of  this  present  convocation. 

William  lord  bishop  of  St.  Asaph. 
Geor.  Bright,  D.D.  dean  of  St.  Asaph. 
30    Samuel  Davies,  L.  D.  proctor  for  the  chapter. 

William  lord  bishop  of  St.  Asaph,  archdeacon  of  St.  Asaph. 
Griffin  Lloyd,  B.D.  John  Edwards,  M.A.  proctors  for  the 
clergy. 

Bath  and  Wells. 

35    Ealph  Bathurst,  D.D.  dean  of  Bath  and  Wells. 
Bich.  Busby,  D.D.  proctor  for  the  chapter. 
Edwin  Sandys,  A.M.  Edw.  Waple,  B.D.  archdeacon  of 
Wells  [Bath],  Taunton. 

f  f  2 


436 


Acts  and  adjournments  [documents. 


William  Clement,  A.M.  Giles  Pooley,  A.M.  proctors  for 
the  clergy. 


Humphrey  lord  bishop  of  Bangor. 
John  Jones,  D.D.  dean  of  Bangor. 

Rol.  Foulks,  A.  M.  proctor  for  the  chapter.  5 

Humphrey  lord  bishop  of  Bangor,  archdeacon  of  Bangor 
and  Anglesey. 

Fran.  Lloyd,  A.M.  archdeacon  of  Merioneth. 

Robert  Wynne,  A.  M.  John  Williams,  A.  M.  proctors  for 
the  clergy.  10 


Gilbert  lord  bishop  of  Bristol. 
William  Levett,  D.D.  dean  of  Bristol. 
Steph.  Crespion,  A.M.  proctor  for  the  chapter. 
John  Feilding,  D.D.  archdeacon  of  Dorset. 
Roger  Mander,  D.D.  Rich.  Roderick,  B. D.  proctors  for  15 
the  clergy. 

Canterbury. 

John  Tillotson,  D.D.  then  dean  of  Canterbury,  now  dean 
of  St.  Paul's,  London. 

 proctor  for  the  chapter.  20 

John  Batteley,  archdeacon  of  Canterbury. 

Geo.  Thorpe,  D.D.  John  Cooke,  A.M.  proctors  for  the 
clergy. 


Simon  lord  bishop  of  Chichester. 

Francis  Hawkins,  D.D.  dean  of  Chichester.  25 
Zach.  Cradock,  D.D.  proctor  for  the  chapter. 
Josias  Pleydell,  A.  M.  archdeacon  of  Chichester. 
Joseph  Sayer,  B.D.  archdeacon  of  Lewes. 
Conyers  Richardson,  A. M.  David  Morton,  D.D.  proctors 
for  the  clergy.  30 


Thomas  lord  bishop  of  St.  David's. 

John  Ellis,  D.D.  prsecentor. 

Spencer  Lucy,  A.M.  proctor  for  the  chapter. 

Tim.  Halton,  D.D.  archdeacon  of  St.  David's. 

Geo.  Owen,  D.D.  archdeacon  of  Carmarthen.  35 


CHAPTER  X.] 


of  the  convocation. 


437 


Tho.  Stainoe,  B.  D.  archdeacon  of  Brecknock. 
Joh.  Williams,  A.  M.  archdeacon  of  Cardigan. 
Tho.  Sandys,  A.  M.  Will.  Powell,  A.  M.  proctors  for  the 
Clergy. 

5  Ely. 
John  Spencer,  D.  D.  dean  of  Ely. 
John  Moore,  D.  D.  proctor  for  the  chapter. 
Will.  Saywell,  D.  D.  archdeacon  of  Ely. 
Sam.  Bhth,  D.  D.  Nicholas  Gouge,  A.  M.  proctors  for  the 
10  clergy. 


Jonathan  lord  bishop  of  Exeter. 

Eich.  Annesley,  D.  D.  dean  of  Exon. 

Geo.  Hooper,  D.  D.  proctor  for  the  chapter. 

Edw.  Lake,  D.  D.  archdeacon  of  Exeter. 
15    Edw.  Drew,  A.  M.  archdeacon  of  Cornwall. 

Fra.  Fulwood,  D.  D.  archdeacon  of  Totnes. 

Will.  Read,  A.  M.  archdeacon  of  Sarum. 

John  James,  D.  D.  Tho.  Long,  senior,  B.  D.  proctors  for 
the  clergy. 
20  Glocester. 

Will.  Jane,  D.  D.  dean  of  Gloucester,  prolocutor. 

Rich.  Duke,  A.  M.  proctor  for  the  chapter. 

Tho.  Hide,  D.  D.  archdeacon  of  Glocester. 

Abraham  Gregory,  D.  D.  Rich.  Parsons,  L.  D.  proctors  for 
25  the  clergy. 


Herbert  lord  bishop  of  Hereford. 
Geo.  Benson,  D.  D.  dean  of  Hereford. 
Tho.  Rogers,  D.  D.  proctor  for  the  chapter. 
Sam.  Benson,  A.  M.  archdeacon  of  Hereford. 
30    Adam  Ottley,  A.  M.  archdeacon  of  Salop. 

Will.  Johnson,  D.  D.  Rich.  Bulkley,  A.  M.  proctors  for  the 
clergy. 


William  lord  bishop  of  Landaffe. 
Henry  Bull,  D.  D.  archdeacon  of  Landaffe. 
35    Jonathan  Edwards,  proctor  for  the  chapter. 


438 


Acts  and  adjournments 


[documents. 


William  Frampton,  A.  M.    Jenkins,  A.  M.  proctors 

for  the  clergy. 


Thomas  lord  bishop  of  Lichfield  and  Coventry. 
Lancelot  Addison,  D.  D.  dean  of  Lichfield. 
John  Willes,  D.  D.  proctor  for  the  chapter.  5 
Lancelot  Addison,  D.  D.  archdeacon  of  Coventry. 
Fran.  Ashenhurst,  A.  M.  archdeacon  of  Darby  [Stafford, 
Salop]. 

Barnabas  Poole,  A.  M.  Jo.  Kimberly,  A.  M.  proctors  for 
the  clergy.  10 


Thomas  lord  bishop  of  Lincoln. 
Daniel  Brevint,  D.  D.  dean  of  Lincoln. 
John  Inet,  A.  M.  Samuel  Fuller,  D.  D.  proctors  for  the 
chapter. 

Tho.  Oldys,  L.  B.  archdeacon  of  Lincoln.  15 
John  Hutton,  A.  M.  archdeacon  of  Stow. 
Byrom  Eaton,  D.  D.  archdeacon  of  Leicester. 
John  Hammond,  D.  D.  archdeacon  of  Bucks. 
John  Gery,  L.  D.  archdeacon  of  Huntington. 
John  Skelton,  A.  M.  archdeacon  of  Bedford.  20 
James  Gardiner,  D.  D.  Bob.  Edwards,  B.  D.  proctors  for 
the  clergy. 


Henry  lord  bishop  of  London,  president. 
J.  Tillotson,  D.  D.  now  dean  of  St.  Paul's. 
Will.  Stanley,  D.  D.  proctor  for  the  chapter.  25 
Thomas  Tenison,  D.  D.  archdeacon  of  London. 
John  Goodman,  D.  D.  archdeacon  of  Essex. 
Charles  Alston,  D.  D.  archdeacon  of  Middlesex. 
Will.  Beveridge,  D.  D.  archdeacon  of  Colchester. 
John  Cole,  A.  M.  archdeacon  of  St.  Albans.  j 
Gregory  Hascard,  D.  D.  Rob.  Grove,  D.  D.  proctors  for 
the  clergy. 

Norwich. 

John  Sharpe,  D.  D.  then  dean  of  Norwich,  now  dean  of 
Canterbury.  35 


CHAPTER  X.] 


of  the  convocation. 


439 


Nath.  Hodges,  A.  M.  proctor  for  the  chapter. 
John  Conant,  D.  D.  archdeacon  of  Norwich. 
Edw.  Keynolds,  D.  D.  archdeacon  of  Norfolk. 
John  Spencer,  D.  D.  archdeacon  of  Sudbury. 
S    Humph.  Prideaux,  D.  D.  archdeacon  of  Suffolk. 

John  Connald,  A.  M.  John  Eachard,  D.  D.  proctors  for 
the  clergy. 

Oxford. 

Hen.  Aldrich,  D.  D.  dean  of  Christ  Church, 
io    Hen.  Smith,  D.  D.  proctor  for  the  chapter. 
Timothy  Halton,  D.  D.  archdeacon  of  Oxon. 
John  Mill,  D.  D.  Henry  Maurice,  D.  D.  proctors  for  the 
clergy. 

Peterborough. 
15    Rich.  Kidder,  D.  D.  dean  of  Peterbour. 

John  Patrick,  A.  M.  proctor  for  the  chapter. 
Tho.  Woolsey,  D.  D.  archdeacon  of  Northampt. 
Matthew  Hutton,  B.  D.  Nath.  Whalley,  A.  M.  proctors  for 
the  clergy. 


20    Thomas  lord  bishop  of  Rochester. 

Hen.  Ullock,  D.  D.  dean  of  Rochester. 

Fran.  Brevall,  D.D.  proctor  for  the  chapter. 

Tho.  Plume,  D.  D.  archdeacon  of  Rochester. 

Rich.  Holden,  A.  M.  Joseph  Yates,  A.  M.  proctors  for  the 
25  clergy. 


Gilbert  lord  bishop  of  Salisbury. 
Tho.  Price,  D.  D.  dean  of  Sarum. 
Rob.  Woodward,  L.  D.  proctor  for  the  chapter. 
Will.  Richards,  B.  D.  archdeacon  of  Sarum. 
30    Tho.  Lambert,  D.  D.  archdeacon  of  Berks. 
Tho.  Ward,  L.  D.  archdeacon  of  Wilts. 
John  Younger,  D.  D.  Thomas  Wyat,  D.  D.  proctors  for 
the  Clergy. 

Westminster. 


35    Thomas  lord  bishop  of  Rochester,  dean  of  Westminster. 


440 


Acts  and  adjournments  [documents. 


Edw.  Pelling,  D.  D.  proctor  for  the  chapter. 
Rich.  Busby,  D.  D.  archdeacon  of  Westminster. 


Peter  lord  bishop  of  Winchester. 
Rich.  Meggott,  D.  D.  dean  of  Winton. 

Will.  Hawkins,  D.  D.  proctor  for  the  chapter.  5 
Tho.  Clutterbuck,  D.  D.  archdeacon  of  Winchester. 
Tho.  Sayer,  D.  D.  archdeacon  of  Surrey. 
Will.  Harrison,  D.  D.  Geo.  Hooper,  D.  D.  proctors  for  the 
clergy. 

Windsor.  No  return.  10 
Wolverhampton.    No  return. 

Edward  lord  bishop  of  Worcester. 
Geo.  Hicks,  D.  D.  dean  of  Worcester. 
R.  Battle,  A.  M.  proctor  for  the  chapter. 
John  Fleetwood,  A.  M.  archdeacon  of  Worcester. 
John  Jephcott,  D.  D.  Tho.  Hodge,  A.  M.  proctors  for  the 
elergy. 

And  after  this  the  prolocutor  was  chosen  :  the  persons  1 
named  were  Dr.  Tillotson,  dean  of  St.  Paul's,  and  Dr.  J ane, 
the  king's  professor  in  Oxford :  Dr.  Jane  had  the  majority  20 
of  voices  ;  yet  great  endeavours  were  used  to  prefer  the  dean, 
whose  party  having  argued  much  for  it,  but  saw  themselves 
overcome,  did  at  last  yield  to  the  election  of  Dr.  Jane,  the  1 
votes  for  him  being  double  to  the  others.    The  first  thing 
that  was  done  in  the  convocation,  after  the  chusing  the  pro-  25 
locutor,  was  Dec.  4th,  when  the  commission  from  the  king 
was  read,  there  being  present  twelve  bishops ;  the  commission 
was  as  follows : 

"  William  and  Mary,  by  the  grace  of  God,  king  and  queen 
of  England,  Scotland,  France,  and  Ireland,  defenders  of  the  30 
faith,  &c.  to  all  to  whom  these  presents  shall  come,  greeting ; 
whereas,  in  and  by  one  act  of  parliament  made  at  Westmin- 
ster, in  the  25th  year  of  the  reign  of  king  Henry  the  Vlllth,  IE 
reciting,  That  whereas  the  king's  humble  and  obedient  sub- 
jects the  clergy  of  this  realm  of  England,  had  not  only  ac-  35 
knowledged  according  to  the  truth  that  the  convocations 
of  the  same  clergy  were  always,  had  been,  and  ought  to  be 


CHAPTER  X.] 


of  the  convocation. 


441 


assembled  only  by  the  king's  writ,  but  also  submitting  them- 
selves to  the  king's  majesty,  had  promised  in  verbo  sacerdotis, 
that  they  would  never  from  thenceforth  presume  to  attempt, 

i  alledge,  claim,  or  put  in  ure,  or  enact,  promulge,  or  execute 

J  any  new  canons,  constitutions,  ordinances  provincial  or  others, 
j  or  by  whatsoever  other  name  they  should  be  called,  in  the  con- 
vocation, unless  the  said  king's  most  royal  assent  and  license 
might  to  them  be  had,  to  make,  promulge,  and  execute  the 
same ;  and  that  the  said  king  did  give  his  royal  assent  and 

3  authority  in  that  behalf.  It  was  therefore  enacted  by  the 
authority  of  the  said  parliament,  according  to  the  said  sub- 
0  mission  and  petition  of  the  said  clergy,  among  other  things, 
that  they,  nor  any  of  them,  from  thenceforth  should  enact, 
promulge,  or  execute  any  such  canons,  constitutions,  or  ordi- 

5  nances  provincial,  by  whatsoever  name  they  might  be  called, 
in  their  convocations  in  time  coming,  which  always  should  be 
assembled  by  authority  of  the  king's  writ,  unless  the  same 
clergy  might  have  the  king's  most  royal  assent  and  license, 
to  make,  promulge,  and  execute  such  canons,  constitutions, 

o  and  ordinances,  provincial  or  synodal,  upon  pain  of  every  one 
of  the  said  clergy  doing  contrary  to  the  said  act,  and  being 
thereof  convict,  to  suffer  imprisonment,  and  make  fines  at  the 
king's  will. 

"And  further, by  the  said  act  it  is  provided,  that  no  canons, 
S  constitutions,  or  ordinances  should  be  made  or  put  in  execu- 
tion within  this  realm,  by  authority  of  the  convocations  of 
the  clergy,  which  should  be  contrariant  or  repugnant  to  the 
king's  prerogative  royal,  or  the  customs,  laws,  or  statutes  of 
this  realm,  any  thing  contained  in  the  said  act  to  the  contrary 
IP  thereof  notwithstanding. 

"  And  lastly,  it  is  also  provided  by  the  said  act,  That  such 
canons,  constitutions,  ordinances  and  synodals,  provincial, 
which  then  were  already  made,  and  which  then  were  not  con- 
trariant or  repugnant  to  the  laws,  statutes  and  customs  of 
(5  this  realm,  nor  to  the  damage  or  hurt  of  the  king's  pre- 
rogative royal,  should  then  still  be  used  and  executed  as  they 
were  before  the  making  of  the  said  act,  until  such  time  as 
they  should  be  viewed,  searched,  or  otherwise  ordered  and 
determined  by  the  persons  mentioned  in  the  said  act,  or  the 


442 


Acts  and  adjournments  [documents. 


most  part  of  them,  according  to  the  tenor,  form,  and  effect  of 
the  said  act,  as  by  the  said  act,  among  divers  other  things 
more  fully  and  at  large,  it  doth  and  may  appear. 

"  And  whereas  the  particular  forms  of  divine  worship,  and 
rites  and  ceremonies  appointed  to  be  used  therein,  beings 
things  of  their  own  nature  indifferent  and  alterable,  and  so 
acknowledged,  it  is  but  reasonable  that  upon  weighty  and 
important  considerations,  according  to  the  various  exigency 
of  times  and  occasions,  such  changes  and  alterations  should 
be  made  therein,  as  to  those  that  are  in  place  and  authority  id 
should,  from  time  to  time,  seem  either  necessary  or  expedient. 

"  And  whereas  the  Book  of  Canons  is  fit  to  be  reviewed,  and 
made  more  suitable  to  the  state  of  the  church :  and  whereas 
there  are  divers  defects  and  abuses  in  the  ecclesiastical  courts 
and  jurisdictions  ;  and  particularly  there  is  not  sufficient  pro-  15 
vision  made  for  the  removing  of  scandalous  ministers,  and  for 
the  reformation  of  manners  either  in  ministers  or  people  ;  and 
whereas  it  is  most  fit  that  there  should  be  a  strict  method 
prescribed  for  the  examination  of  such  persons  as  desire  to 
be  admitted  into  holy  orders,  both  as  to  their  learning  and  20 
manners :  know  ye,  that  we,  for  divers  urgent  and  weighty 
causes  and  considerations  us  thereunto  moving,  of  our  especial 
grace,  certain  knowledge,  and  meer  motion,  have  by  virtue  of 
our  prerogative  royal,  and  supreme  authority  in  causes  eccle- 
siastical, given  and  granted,  and  by  these  presents  do  give  and  25 
grant,  full,  free,  and  lawful  liberty,  license,  power,  and  author- 
ity unto  the  right  rev.  Father  in  God  Henry  lord  bishop  of 
London,  president  of  this  present  convocation  for  the  province 
of  Canterbury,  (upon  the  suspension  of  the  lord  archbishop 
of  Canterbury,)  during  this  present  parliament  now  assembled ;  30 
and  in  his  absence  to  such  other  bishops  as  shall  be  appointed 
president  thereof,  and  to  the  rest  of  the  bishops  of  the  same 
province,  and  to  all  deans  of  cathedral  churches,  archdeacons, 
chapters,  and  colleges,  and  the  whole  clergy  of  every  several 
diocese  within  the  said  province :  that  they  the  said  lord  35 
bishop  of  London,  or  other  president  of  the  said  convocation, 
and  the  rest  of  the  bishops,  and  other  the  said  clergy  of  this 
present  convocation  within  the  said  province  of  Canterbury, 
or  the  greatest  number  of  them,  whereof  the  president  of  the 


CHAPTER  X.] 


of  the  convocation. 


443 


said  convocation  to  be  always  one,  shall  and  may  from  time 
to  time  during  this  present  parliament,  confer,  treat,  debate, 
consider,  consult,  and  agree  of  and  upon  such  points,  matters, 
causes  and  things  as  we,  from  time  to  time,  shall  propose,  or 
5  cause  to  be  proposed,  by  the  said  lord  bishop  of  London,  or 
other  president  of  the  said  convocation,  concerning  alterations 
and  amendments  of  the  liturgy  and  canons,  and  orders,  ordi- 
nances and  constitutions  for  the  reformation  of  ecclesiastical 
courts ;  for  the  removing  of  scandalous  ministers ;  for  the 

10  reformation  of  manners  either  in  ministers  or  people  ;  and  for 
the  examination  of  such  persons  as  desire  to  be  admitted  into 
holy  orders,  and  all  such  other  points,  causes  and  matters  as 
we  shall  think  necessary  and  expedient,  for  advancing  the 
honour  and  service  of  Almighty  God,  the  good  and  quiet  of 

15  the  church,  and  the  better  government  thereof.  And  we  do 
also  by  these  presents,  give  and  grant  unto  the  said  lord 
bishop  of  London,  or  other  president  of  the  said  convocation, 
and  to  the  rest  of  the  bishops  of  the  said  province  of  Canter- 
bury, and  unto  all  deans  of  cathedral  churches,  archdeacons, 

20  chapters,  and  colleges,  and  the  whole  clergy  of  every  several 
diocese  within  the  said  province,  full,  free,  and  lawful  liberty, 
license,  power  and  authority,  that  they  the  said  lord  bishop 
of  London,  or  other  president  of  the  said  convocation,  and 
the  rest  of  the  said  bishops  and  other  the  clergy  of  the  same 

25  province,  or  the  greatest  number  of  them  that  shall  be  present 
in  person,  or  by  their  proxies,  shall  and  may,  from  time  to 
time,  draw  into  forms,  rules,  orders,  ordinances,  constitutions 
and  canons,  such  matters  as  to  them  shall  seem  necessary  and 
expedient  for  purposes  abovementioned ;  and  the  same  set 

30  down  in  writing,  from  time  to  time,  to  exhibit  and  deliver,  or 
cause  to  be  exhibited  and  delivered  unto  us,  to  the  end  that 
we,  as  occasion  shall  require,  may  thereupon  have  the  advice 
of  our  parliament ;  and  that  such,  and  so  many  of  the  said 
canons,  orders,  ordinances,  constitutions,  matters,  causes,  and 

35  things  as  shall  be  thought  requisite  and  convenient  by  our 
said  parliament,  may  be  presented  to  us  in  due  form  for  our 
royal  assent,  if  upon  mature  consideration  thereof  we  shall 
think  fit  to  enact  the  same.  In  witness  whereof  we  have 
caused  these  our  letters  to  be  made  patent :  witness  ourselves 


444  Acts  and  adjournments  [documents. 

at  Westminster  the  30th  day  of  November,  in  the  fifth  year 
of  our  reign. 

"  Per  Breve  de  privato  Sigello,  Burkeb. 

"  Vera  Copia,  J.  0." 

"N.P."  5 

His  majesty's  gracious  message  to  the  convocation,  sent 
by  the  earl  of  Nottingham,  as  followeth  : 

"  William  R. 

"  His  majesty  has  summon'd  this  convocation,  not  only 
because  'tis  usual  upon  holding  of  a  parliament,  but  out  of  a  10 
pious  zeal  to  do  every  thing  that  may  tend  to  the  best 
establishment  of  the  Church  of  England,  which  is  so  eminent 
a  part  of  the  reformation,  and  is  certainly  the  best  suited  to 
the  constitution  of  this  government ;  and  therefore  does  most 
signally  deserve,  and  shall  always  have  both  his  favour  and  15 
protection ;  and  he  doubts  not,  but  that  you  will  assist  him 
in  promoting  the  welfare  of  it,  so  that  no  prejudices,  with 
which  some  men  may  have  laboured  to  possess  you,  shall 
disappoint  his  good  intentions,  or  deprive  the  church  of 
any  benefit  from  your  consultations.  His  majesty  therefore  2a 
expects,  that  the  things  that  shall  be  proposed,  shall  be 
calmly  and  impartially  considered  by  you,  and  assures  you, 
that  he  will  offer  nothing  to  you  but  what  shall  be  for  the 
honour,  peace,  and  advantage  both  of  the  protestant  religion 
in  general,  and  particularly  of  the  Church  of  England."  25. 

The  Bishops'  address. 

"  W e  your  majesty's  most  dutiful  subjects,  the  bishops  and 
clergy  of  the  province  of  Canterbury,  in  convocation  assem- 
bled, having  received  your  majesty's  gracious  message,  to- 
gether with  a  commission  from  your  majesty  by  the  earl  of  30 
Nottingham,  hold  ourselves  bound  in  gratitude  and  duty, 
to  return  our  most  humble  thanks  and  acknowledgments  of 
the  grace  and  goodness  expressed  in  your  majesty's  message, 
and  the  zeal  you  shew  in  it  for  the  protestant  religion  in 
general,  and  the  Church  of  England  in  particular,  and  of  the  34 
trust  and  confidence  reposed  in  us  by  this  commission :  we 


CHAPTER  X.] 


of  the  convocation. 


445 


look  on  these  marks  of  your  majesty's  care  and  favour  as  the 
continuance  of  the  great  deliverance  Almighty  God  wrought 
for  us  by  your  means,  in  making  you  the  blessed  instrument 
of  preserving  us  from  falling  under  the  cruelty  of  popish 
5  tyranny ;  for  which  as  we  have  often  thanked  Almighty  God, 
so  we  cannot  forget  that  high  obligation  and  duty  which  we 
owe  to  your  majesty ;  and  on  these  new  assurances  of  your 
protection  and  favour  in  our  church,  we  beg  leave  to  renew 
the  assurance  of  our  constant  fidelity  and  obedience  to  your 

io  majesty,  whom  we  pray  God  to  continue  long  and  happily  to 
reign  over  us.1' 

This  address  was  not  approved  of  by  the  lower  house,  who 
thought  they  had  the  priviledge  (wanting  the  books  of  pre- 
sidents) to  present  one  of  their  own  drawing;  but  that  not 

15  being  admitted,  it  was  voted  by  the  lower  house  to  make 
some  amendments ;  which  were  not  agreed  on  till  after  a 
conference  with  the  bishops,  the  lower  house  insisting  that 
they  would  confine  themselves  to  the  king's  declaration,  and 
to  what  concerned  especially  the  Church  of  England  ;  where- 

20  upon  a  conference  was  desired,  and  a  committee  appointed  to 
attend  the  lords  :  the  conference  was  managed  chiefly  between 
the  bishop  of  Salisbury  and  the  prolocutor ;  the  bishop  urged 
that  the  Church  of  England  was  not  distinguished  from  other 
protestant  churches  but  by  its  hierarchy  and  revenues,  and 

25  that  it  was  an  equivocal  expression ;  for  if  popery  should 
prevail  it  would  be  called  the  Church  of  England  still.  To 
which  the  prolocutor  answered,  that  the  Church  of  England 
was  distinguished  by  its  doctrine  as  it  stands  in  the  articles, 
liturgy,  and  homilies,  as  well  as  by  its  hierarchy,  and  that 

30  the  term  of  protestant  churches  was  much  more  equivocal, 
because  Socinians,  anabaptists,  and  quakers  assumed  that  title. 
After  this  we  heard  no  more  reply,  but  a  committee  of  convo- 
cation in  the  lower  house  having  drawn  up  another  form,  it 
was  consented  to.    And  thanks  were  given  to  the  prolocutor 

35  for  managing  the  conference. 

And  the  address,  as  agreed  on  to  be  presented,  was  as 
followeth  : 

"  We  your  majesty's  most  loyall  and  most  dutiful  subjects 
the  bishops  and  clergy  of  the  province  of  Canterbury,  in  con- 


446 


Acts  and  adjournments  [documents. 


vocation  assembled,  having  received  a  most  gracious  message 
from  your  majesty  by  the  earl  of  Nottingham,  hold  ourselves 
bound  in  duty  and  gratitude,  to  return  our  most  humble 
acknowledgments  for  the  same ;  and  for  the  pious  zeal  and 
care  your  majesty  is  pleased  to  express  therein  for  the  5 
honour,  peace,  advantage,  and  establishment  of  the  Church 
of  England  :  whereby  we  doubt  not,  the  interest  of  the  pro- 
testant  religion  in  all  other  protestant  churches,  which  is 
dear  to  us,  will  be  the  better  secured  under  the  influence  of 
your  majesty's  government  and  protection.  And  we  crave  10 
leave  to  assure  your  majesty  that  in  pursuance  of  that  trust 
and  confidence  you  repose  in  us,  we  will  consider  whatsoever 
shall  be  offered  to  us  from  your  majesty,  without  prejudice, 
and  with  all  calmness  and  impartiality;  and  that  we  will 
constantly  pay  the  fidelity  and  allegiance  which  we  have  all  15 
sworn  to  your  majesty  and  the  queen ;  whom  we  pray  God  to 
continue  long  and  happily  to  reign  over  us." 

This  address  was  presented  on  Thursday  the  12th  of  Dec. 
in  the  Banquetting-chamber. 

His  majesty's  most  gracious  answer  to  the  bishops'1 20 
address,  &c. 

"  My  lords, 

"  I  take  the  address  very  kindly  from  your  convocation  :  you 
may  depend  upon  it,  that  all  I  have  promised,  and  all  that 
I  can  do  for  the  service  of  the  Church  of  England,  I  will  do :  25 
and  I  give  you  this  new  assurance,  that  I  will  improve  all 
occasions  and  opportunities  for  its  service.11 

I.  In  the  adjournments  it  was  first  debated,  what  proxies 
each  man  might  have  from  those  that  were  absent :  and  it 
was  agreed,  that  one  man  might  have  four.  30 

II.  Whether  those  bishops  that  had  arch-deaconries  an- 
nexed to  their  bishopricks  might  grant  proxies  to  any  member 
of  the  lower  house  of  convocation  to  vote  for  them. 

III.  Whether  such  proctors  for  the  clergy,  as  had  not 
appeared,  might  grant  their  proxies ;  which  was  resolved  in  35 
the  affirmative,  presidents  being  found  for  the  same. 

Then  it  was  complained,  that  the  convocation  wanted  the 


CHAPTER  X.] 


of  the  convocation. 


447 


books  of  presidents  belonging  to  the  convocation  ;  and  it 
being  said,  that  the  bishop  of  Asaph  and  dean  Tillotson  had 
such  books,  they  were  desired  to  bring  them  in  ;  which  was 
done,  and  a  committee  appointed  to  inspect  them,  and  report 
5  what  presidents  could  be  found  that  might  concern  the  con- 
vocation, which  is  yet  under  examination.  It  was  proposed, 
that  a  committee  might  be  continued  during  the  adjourn- 
ment, to  prepare  things  against  their  meeting ;  but  this  was 
denied.     Complaint  was  made  of  some  dangerous  books 

io  printed  contrary  to  the  canons,  as  that  against  the  Creed  of 
Athanasius  ;  which  was  sent  to  the  bishops  to  be  censured 
by  them.  A  reverend  person  made  a  speech  on  the  behalf  of 
the  bishops  under  suspension,  that  something  might  be  done 
to  qualify  them  to  sit  in  convocation,  but  so  as  the  convoca- 

15  tion  might  not  incur  any  danger ;  which  being  not  in  their 
cognizance  it  was  waved,  and  left  to  farther  consideration. 

THE  MINUTE  PARTICULARS  OBSERVED  IX  THE  PROCEEDINGS 
OF  THE  CONVOCATION,  4th  DECEMBER,  1 689. 

Prayers  being  ended,  the  king's  commission  brought  in  with 
20  a  message  by  the  earl  of  Nottingham,  both  which  being  read, 
the  bishops  went  to  Jerusalem-chamber,  from  whence  they 
sent  a  copy  of  the  king's  message,  with  the  form  of  an  address, 
to  which  they  desired  the  concurrence  of  this  house. 

Dean  of  Windsor,  St.  Paul's,  Exon,  desired  by  this  house 
25  to  attend  the  lords,  to  know  whether  they  were  all  consenting 
to  the  said  address,  and  likewise  to  pray  a  copy  of  the  said 
commission.  They  reported  from  the  lords,  that  they  were 
consenting  to  the  said  address,  and  order'd  to  be  sent  down 
to  this  house,  and  desir'd  their  concurrence ;  and  that  they 
30  would  order  a  copy  of  the  commission.  Then  a  question 
arose,  whether  this  house  should  concur  with  the  form  recom- 
mended by  the  bishops,  or  address  the  king  in  their  own 
form. 

Resolv'd  by  this  house,  To  return  thanks  to  the  king  in  a 
35  form  of  their  own. 

Dean  of  Peterborough,  dean  of  Christ  Church,  desir'd  to 
attend  the  lords  with  this  resolution. 

Order'd,  That  nothing  of  any  moment  be  agreed  upon,  or 


448 


Acts  and  adjournments  [documents. 


pass  into  an  act,  till  the  old  books  of  former  convocations  be 
brought  in. 

Ordered,  That  Mr.  Pleydell's  proxy  be  withdrawn. 
The  bishops  desiring  a  conference, 

Order'd,  That  the  dean  of  Christ  Church,  Chichester,  Lich-  5 
field,  Bristol,  St.  Paul's,  Peterborough,  Drs.  Hooper,  Maurice, 
Willis,  be  desired  to  attend  the  lords,  to  acquaint  them, 
that  the  house  consents  to  a  conference,  and  have  appointed 
managers,  but  desire  a  longer  time  to  prepare  instructions 
for  them.  10 

The  lords  appointed  Friday  morning,  nine  of  the  clock,  to 
be  attended  about  the  conference. 

Order'd,  That  the  same  persons,  together  with  the  prolo- 
cutor, deans  of  Windsor,  Exon,  Dr.  Battely,  and  archdeacon 
Fielding  be  appointed  a  committee  to  draw  up  instructions  15 
to-morrow  at  9  o'clock. 

Adjourned  to  the  6th. 

6  December.  Prayers  ended,  the  old  books,  and  the  copy 
of  the  commission  brought  in.  The  committee  brought  in  an 
address,  with  alterations,  with  the  reasons  why  they  cannot  20 
concur  with  the  bishops  in  their  form,  in  these  words,  "  We 
are  desirous  to  confine  our  address  to  his  majesty's  most 
gracious  message,  and  to  those  things  only  therein  which  con- 
cern the  Church  of  England ;"  which  reasons  being  approved 
of  and  agreed  to  by  this  house,  it  was  carried  up  to  the  lords  25 
by  the  said  committee,  who  reported  from  their  lordships, 
That  what  alterations  this  house  makes  in  their  lordships' 
address  ought  to  be  specified  in  the  respective  fines  thereof  in 
particular  exceptions. 

Order'd,  That  the  form  of  amendments  sent  down  by  the  30 
lords  be  referred  to  the  same  committee,  to  meet  to-morrow 
at  eight  of  the  clock  at  Dr.  Busby's  chamber,  saving  this 
house's  right  of  proceedings,  in  their  own  way,  in  this  and  the 
like  cases,  where  there  is  no  precedent  to  the  contrary. 

Order'd,  That  the  house  adhere  to  the  reason  of  their  35 
amendments,  which  was  offered  to  the  lords. 

Order'd,  That  Drs.  Tenison,  Fuller,  Beveredge,  Hamond, 
Halton,  Thorpe,  Parsons,  Gregory,  Grove,  Saywell,  Alston, 
Mander,  Woodward,  Goodman,   Busby,  Younger,  Moore, 


CHAPTER  X.] 


of  the  convocation. 


449 


Stanley,  Mr.  Kimberly,  Richardson,  Ottley,  Buckley,  and 
Skelton,  be  appointed  a  committee  to  inspect  the  old  books 
belonging  to  the  convocation,  and  where  they  find  them  de- 
fective to  offer  new  orders  for  the  approbation  of  this  house, 
5  eleven  whereof  to  be  a  quorum,  and  to  meet  at  three  this 
afternoon  at  Dr.  Tenison's  library. 
Adjourned  till  to-morrow. 

7  December.  Prayers  ended,  the  committee  return'd  the 
bishops'  form  of  address  alter'd  according  to  the  order  of  the 
io  house  yesterday,  which  being  appro  v'd  of  by  this  house,  they 
were  desir'd  to  carry  it  up  to  the  lords. 

Adjourned  till  9. 

9  Decemb.   Prayers  ended,  the  committee  return'd  the 
bishops'  form  of  address,  alter'd  according  to  the  order  of  the 

15  house  on  Friday,  which  being  approved  of,  they  were  again 
to  carry  it  up  to  the  lords  (being  prevented  by  the  adjourn- 
ment on  Wednesday  from  attending  their  lordships  with  it) : 
who  brought  down  three  reasons  from  their  lordships  why 
the  express  mention  of  the  Protestant  religion  should  be  in- 

20  serted  in  the  address,  which  are  as  follows :  "  1 .  Because  it 
is  the  known  denomination  of  the  common  doctrine  of  the 
western  part  of  Christendom,  in  opposition  to  the  errors  and 
corruptions  of  the  church  of  Rome.  2.  Because  the  leaving 
out  this  may  have  ill  consequences,  and  be  liable  to  strange 

25  constructions  both  at  home  and  abroad,  among  protestants 
as  well  as  papists.  3.  Because  it  agrees  with  the  general 
reason  offer'd  by  the  clergy  for  their  amendments,  since  this 
is  expressly  mentioned  in  the  king's  message,  and  in  this  the 
church  of  England  being  so  much  concerned,  the  bishops 

30  think  it  ought  still  to  stand  in  the  address."    Then  a  ques- 
tion arose,  whether  the  consideration  of  these  reasons  should 
be  refer'd  to  a  committee,  or  debated  in  a  full  house. 
Resolv'd,  That  it  be  debated. 

After  the  debate  the  house  agreed  that  after  these  words 
35  in  the  address,  (viz.)  "  the  establishment  of  the  church  of 
England,"  it  be  immediately  added,  "  whereby  we  doubt  not 
the  interest  of  all  the  protestant  churches,  which  is  dear  to 
us,  will,  under  the  influence  of  your  majesty's  government,  be 
the  better  secured." 


450 


Acts  and  adjournments  [documents. 


Order'd,  The  lords  desiring  a  committee  from  this  house 
to  inspect  the  old  books,  that  Drs.  Tenison,  Maunder,  "Wood- 
ward, Halton,  Moore,  Gregory,  Mr.  Skelton,  and  Ottley,  be 
appointed  a  committee  to  attend  the  lords  this  afternoon  at 
five  o'clock,  to  inspect  the  old  books.  S 

Adjourned  till  to-morrow. 

10  Decemb.   Prayers  ended,  a  message  came  down  from 
the  lords  for  the  managers  to  attend  their  lordships ;  who 
reported  from  their  lordships,  that  they  desire  the  reason  of 
this  house,  why  instead  of  the  "  protestant  religion11  they  in-  10 
sert  "protestant  churches." 

Order'd,  That  the  same  managers  be  appointed  to  draw  up 
their  reasons  immediately;  who  return'd  their  reason  in  these 
words :  "  We  being  the  representatives  of  a  form'd  esta- 
blished church,  do  not  think  fit  to  mention  the  word  religion  15 
any  further  than  it  is  the  religion  of  some  form'd  established 
church,"  which  reason  being  approved,  it  was  carried  up  to 
the  lords. 

The  lords  returned  the  amendments  with  some  alterations, 
in  these  words  :  "  After  the  words  '  establishment  of  the  20 
church  of  England,'  add  '  whereby  we  doubt  not  the  interest 
of  the  protestant  religion  in  this  and  all  other  protestant 
churches,  which  is  dear  to  us,  will  be  the  better  secured 
under  your  majesty's  government  and  protection/  " 

Order'd  by  the  house,  That  the  words  "  this  and"  be  25 
omitted.    The  prolocutor,  at  the  request  of  the  house,  gave 
an  account  of  the  conference  with  the  lords. 

Order'd,  That  the  thanks  of  the  house  be  given  to  the  pro- 
locutor for  managing  the  conference  with  the  lords. 

Adjourn'd  till  to-morrow.  30 

11  Decemb.  Prayers  ended,  the  prolocutor  reported  from 
the  lords,  that  they  had  agreed  to  all  the  amendments  with 
this  house,  and  that  they  would  give  this  house  an  account 
this  morning  when  it  woidd  be  a  fit  time  to  wait  upon  his 
majesty  with  the  said  address.  Then  the  house  desir'd  the  35 
prolocutor  to  attend  the  lords  and  humbly  to  represent  to 
their  lordships,  that  there  are  severall  books  of  very  danger- 
ous consequence  to  the  Christian  religion,  and  the  church  of 
England  particularly ;  notes  upon  Athanasius  Creed,  and  two 


CHAPTER  X.] 


of  the  convocation. 


15  J 


letters  relating  to  the  present  convocation,  newly  come 
abroad ;  and  to  desire  their  lordships'  advice,  in  what  way, 
and  how  far,  safely,  without  incurring  the  penalty  of  the 
statute  25  H.VIII.,  the  convocation  may  proceed  in  the 
5  preventing  the  publishing  the  like  scandalous  books  for  the 
future,  and  inflicting  the  censure  of  the  chui-ch,  according  to 
the  canons  provided  in  that  behalf,  upon  the  authors  of  them. 
Then  the  prolocutor  acquainted  the  house  that  their  lordships 
received  the  message  very  kindly  and  promised  to  take  it  into 
10  consideration ;  and  also  that  this  house  is  desired  to  attend 
their  lordships  at  the  banquetting  house  to-morrow,  at  three 
of  the  clock  to  present  the  said  address  to  his  majesty. 

Adjourn'd  to  Friday. 

13  Decemb.  Prayer  ended. 
15    Adjourn'd  till  to-morrow. 

Prayers  ended,  a  copy  of  the  king's  answer  to  the  address 
sent  down  from  the  lords. 

The  prolocutor  acquainted  the  house  that  the  president 
had  declared  his  sence  of  the  ill  consequence  of  those  books 
20  that  were  sent  up  from  this  house  to  their  lordships  :  and  that 
upon  enquiry,  he  could  not  receive  any  satisfaction  how  far 
the  convocation  might  proceed  in  that  affair,  but  he  would, 
as  far  as  lay  in  him,  take  further  order  about  it. 

Agreed  by  this  house,  That  the  prolocutor  return  thanks 
25  to  the  president  for  the  care  he  hath  taken  about  our  propo- 
sal concerning  the  books,  and  to  desire  his  lordship  to  proceed 
further  in  it. 

Then  it  was  proposed  by  the  lords  to  appoint  a  committee 
of  both  houses  to  sit  during  the  recess. 
3°    After  some  debate, 

Resolved,  That  this  house  does  not  consent  to  appoint  any 
committee  during  the  said  recess. 
Adjourn'd  to  the  24th  of  Jany. 


Gg2 


452 


Letter  to  Dr.Tillotson. 


[documents. 


VI. 

Letter  to  Dr.  Tillotson,  hearing  date  Oct.  5, 1689.    {From  the 
MS.  Library  at  Lambeth.  Gibs.  930.  No.  183.) 

Eeverend  Sir, 

Though  I  am  a  stranger  to  your  person,  yet  I  am  none  to  5 
your  character,  and  so  cannot  but  hope  you'll  pardon  the 
confidence  of  this  address.    The  great  design  now  on  foot  of 
making  alterations  in  the  liturgy,  &c.  in  which  you  are  re- 
ported to  have  a  share,  is  what  occasions  the  talk  and  raises 
the  expectation  of  the  whole  nation.    May  the  great  God  of  10 
heaven  and  earth  bless  the  endeavours  of  all  who  are  or  shall 
be  concerned  in  it,  that  they  may  indeed  issue  in  the  encrease 
of  true  piety,  order,  and  peace.    As  such  attempts  are  not 
certainly  over  hastily  to  be  made,  so,  when  they  are  made, 
they  ought  not,  in  my  opinion,  to  be  with  a  too  niggardly  15 
hand.    Every  thing  at  such  a  season  should  be  enquired  into 
and  throughly  considered  which  may  at  all  be  thought  neces- 
sary to  promote  the  good  ends  proposed.    On  account  of  this  . 
conceit  of  mine  (for  that  perhaps  is  the  name  it  deserves),  I 
now  put  the  following  questions  into  your  hands,  which  I  must  20  • 
beg  you,  sir,  favourably  to  receive ;  since  I  design'd  to  offer, 
and  I  hope  have  offered,  them  with  that  humility  and  sub- 
mission which  become  one  of  the  meanest  among  the  sons  of 
the  established  church  of  England. 

I.  Since  the  age  seems  so  averse  to  frequent  repetitions  in  25 
divine  worship,  whether  the  Lord's  Prayer,  Gloria  Patri,  «fce. 
may  not  be  more  seldom  used  I  whether,  too,  a  greater  variety 
of  prayers  may  not  be  allowed,  two  or  three  different  forms 
being  set  down  upon  every  occasion,  that  he  who  officiates 
may  sometimes  take  one  and  sometimes  another  I  and  whether  30 
even  the  whole  evening  service  may  not  be  made  to  differ 
from  that  of  the  morning  ? 

II.  Since  short  collects  do  not  very  well  suit  the  humour 
of  the  people,  whether  several  of  those  in  our  liturgy  may 
not  be  contrived  into  one  ?  as,  for  instance,  those  of  petition  35 
together,  intercession  together,  &c. 

III.  Whether  a  prayer  for  preservation  be  not  wanting  in 
our  Common  Prayer  Book,  as  it  now  is,  wherein  particular 


CHAPTER  X.] 


Letter  to  Dr.  Tittotson. 


453 


persons  (on  their  giving  notice)  may  be  commended  to  the 
divine  protection,  a  thing  frequently  desired  in  some  places, 
especially  port-towns  ?  also  another  for  the  sick  or  afflicted, 
to  be  used  when  the  litany  is  read  ;  there  being  none  ap- 
5  pointed  at  those  times  ? 

IV.  Whether  some  psalms,  proper  to  express  our  ordinary 
wants,  and  to  be  thankful  in  for  general  blessings,  or  else 
anthems  to  the  same  effect,  made  up  of  select  expressions  of 
Scripture,  would  not  do  well  in  the  room  of  the  Magnificat, 

io  Nunc  dimittis,  and  even  the  Benedictus  ? 

V.  Whether  the  prayers  for  the  king  and  queen  may  not 
be  put  in  such  general  words  as  will  be  applicable  to  all  cir- 
cumstances I  we  being,  as  it  is  well  known,  not  long  since 
crampt  by  a  form,  not  without  some  seeming  advantage  to 

iS  our  enemies,  and  scandal  to  some  of  our  friends  ? 

VI.  Whether  the  lessons  out  of  the  Apocrypha  may  not 
be  omitted  ?  the  version  of  the  Psalms  in  the  C.  P.  B.  ex- 
changed for  that  of  the  Bible  ?  the  present  singing  psalms 
laid  by,  and  new  ones  made  and  allow'd  ?  Doubtless  there 

20  are  men  in  this  age  who  are  able  to  put  the  Psalms  into  num- 
bers fit  to  be  ordinarily  sung  ;  with  all  the  advantages  of  wit 
and  exactness,  as  well  as  a  natural  easiness  and  plainness. 
Though  some  have  already  done  well,  there  is  nothing  yet 
extant,  methinks,  which  is  complete  of  that  kind.    A  good 

25  translation  in  metre  would  remove  one  of  the  justest  excep- 
tions against  our  worship,  contribute  much  to  devotion,  and 
in  all  likelihood  be  received  at  this  juncture  with  little  or  no 
jealousy  or  outcry  of  the  people. 

VII.  Whether  the  whole  office  of  Visiting  the  Sick,  also 
30  the  use  of  Common  Prayer  by  the  minister  in  his  own  family, 

may  not  be  left  indifferent  ?  the  office  of  Burial  (till  disci- 
pline be  duly  exercised)  made  more  applicable  to  some  loose 
Christians  who  die  in  our  communion  ?  the  Athanasian  Creed 
left  out,  some  of  the  expressions  of  it  being  harsh  to  vulgar 
35  ears,  and  being  hardly  of  the  antiquity  pretended  to  I 

VIII.  As  for  the  surplice,  sign  of  the  cross,  bowing  at  the 
name  of  Jesus,  kneeling  at  the  sacrament,  reading  the  second 
service  at  the  communion  table,  the  rubric  about  the  salva- 
tion of  infants  at  the  end  of  the  office  of  baptism,  it  need  not, 


454 


Letter  to  Dr.  Tillotson.  [documents. 


I  think,  be  made  a  question  whether  something  is  not  to  be 
allowed  to  the  weakness  of  some  of  our  brethren.  But  then, 
that  a  change  in  these  (and  indeed  several  other)  things  may 
not  seem  to  reflect  on  our  former  practice,  as  well  as  that  of 
the  ancient  church,  whether  some  preface  or  declaration  may  5 
not  be  proper  more  fully  to  shew  the  true  reasons  on  which  the 
church  first  retained  and  now  makes  alterations  about  them? 

IX.  Whether  some  express  allowance  be  not  convenient  of 
several  things  which  now  in  many  places  are  grown  custom- 
ary without  one  ?  Such  are,  Sermons  in  the  afternoon,  The  10 
liberty  which  is  taken  in  the  prayer  before  sermons,  A  short 
prayer  of  the  minister's  own  composing  after  sermons,  The 
neglect  of  wearing  square  caps,  hoods,  &c. 

X.  Whether  the  promises  of  the  sureties  in  the  office  of 
Baptism  might  not  be  made  a  little  more  intelligible  to  ordi- 15 
nary  people  ?  Whether,  too,  the  Church  Catechism  might  not 
be  as  useful  if  some  controverted  things  in  the  beginning,  and 
some  school  definitions  toward  the  end  of  it,  were  left  out  ? 
And  whether  a  larger  catechism  may  not  be  fitly  appointed 
to  be  learned  after  the  former  ?  20 

XI.  Whether  a  person's  declaring  his  resolution  to  submit 
to  the  use  of  the  liturgy  may  not  serve  as  well  as  the  assent 
and  consent  which  have  been  so  much  cavilFd  at  I 

XII.  Whether  some  expedients  are  not  to  be  found  out 
further  to  restore  the  credit  of  episcopacy  among  the  vulgar,  25 
and  redeem  the  reverence  due  to  that  (as  I  am  persuaded) 
divine  institution  ?  such  may  be,  The  primitive  way  of  elec- 
tion restored  ;  Some  effectual  restriction  of  (if  not  the  power, 
at  least)  the  scandalous  oppressions  and  sometimes  debauche- 
ries of  their  lay  officers  ;  All  imaginable  caution  in  pronounc-  3° 
ing  church  censures ;  More  frequent  visitations  of  the  bishop 
himself,  but  without  charge  to  the  inferior  clergy  or  church- 
wardens ;  Confirmations,  Cognizance  of  presentments,  izc.  in 
less  haste  than  what  is  too  customary,  and  with  greater  so- 
lemnity;  The  punishment  of  offenders  in  such  a  way,  that  35 
the  honour  of  religion  may  manifestly  appear  the  end  of  the 
prosecution,  and  not  the  profit  of  the  officers ;  perhaps,  too, 

a  little  more  regard  to  the  judgment  of  the  npecrpvrepiov, 
which  anciently  was  of  council  to  the  bishop. 


CHAPTER  X.] 


Letter  to  Dr.  Tillotson. 


455 


XIII.  Whether  some  more  effectual  provisions  ought  not 
to  be  made  to  prevent  the  being,  if  it  be  possible,  of  so  much 
as  one  scandalous  minister,  provisions  which  may  influence 
the  universities,  patrons,  givers  of  testimonials  and  titles, 

5  examiners,  and  the  bishop  himself ;  also  after  admission  to 
cures,  the  churchwardens,  deans  rural,  neighbouring  ministers, 
archdeacons  ?  Could  we  hope,  too,  for  some  way  to  advance 
poor  vicarages,  a  law  for  the  better  recovery  of  dues,  and  a 
settled  maintenance  in  corporations ;  doubtless  they  would  be 
10  found  serviceable  to  this  as  well  as  other  good  purposes. 

XIV.  Whether  after  the  occasions  of  offence  are  removed, 
and  the  church  doors  set  as  open  as  any  reasonable  dissenters 
can  desire,  the  making  of  some  gentle  law  may  not  be  pro- 
posed as  necessary  to  discourage  the  growth  of  atheism  and 

15  heresy  ? 

XV.  Whether  it  would  not  be  an  act  of  charity  in  those 
reverend  persons  who  meet  by  virtue  of  the  present  commis- 
sion, to  make  the  distressed  condition  of  a  neighbour  church 
matter  of  their  humble  petition  to  those  who  are  able  to 

20  relieve  her  ?  Though  some  particular  men  have  been  guilty  of 
imprudence  and  errors,  that  therefore  a  sacred  order  and  a 
national  church  should  be  offered  up  as  a  sacrifice,  seems  not 
very  reasonable. 

I  have  thus  ventured  to  give  you  the  trouble  of  the  fore- 
25  going  queries,  and  I  leave  it  to  you,  sir,  to  mako  what  use  of 
them  you  think  fit.    Perhaps  some  of  them  are  utterly  to  be 
rejected,  and  others  may  lead  to  things  impracticable  any 
where  but  in  a  new  Atlantis.    However,  if  I  have  hinted  but 
so  much  as  one  single  thing,  which  shall  be  thought  service- 
30  able  towards  the  honour  of  religion  and  the  long  desired 
tranquillity,  I  shall  think  my  labour  very  well  rewarded.  I 
am,  with  all  that  respect  is  due  to  your  great  merit, 
Reverend  Sir, 
Your  very  humble  servant, 
35    Oct.  5,  1689.  U.  M. 

For  the  reverend  Dr.  Tillotson,  dean  of  St.  Paul's, 
London. 


456 


An  act  for  imiting 


[documents. 


VII. 

An  act  for  uniting  Ms  majesty's  protestant  subjects.    {From  a 
MS.  among  the  Burnet  papers  in  the  Bodleian.) 

Whereas  the  peace  of  the  state  is  highly  concerned  in  the 
peace  of  the  church,  which  therefore  at  all  times,  but  espe-5 
cially  in  this  conjuncture,  is  most  necessary  to  be  preserved  : 
in  order,  therefore,  to  remove  occasion  of  differences  and  dis- 
satisfactions which  may  arise  from  protestants,  Be  it  enacted 
by  the  king's  most  excellent  majesty,  by  and  with  the  advice 
and  consent  of  the  lords  spiritual  and  temporal,  and  of  the  10 
commons  in  this  present  parliament  assembled,  and  by  the 
authority  of  the  same,  that  in  order  to  the  being  a  minister 
of  this  church,  or  the  taking,  holding,  or  enjoying  any  eccle- 
siastical benefice  or  promotion  in  the  same,  no  other  subscrip- 
tions or  declarations  shall,  from  henceforward,  be  required  of  15 
any  person,  but  only  the  declaration  mentioned  in  a  statute 
made  in  the  30th  year  of  the  late  king  Charles  the  Second, 
entituled  "An  act  for  the  more  effectual  preserving  the  king's 
person  and  government,  by  disabling  papists  from  sitting  in 
either  houses  of  parliament,"  and  also  this  declaration  follow-  20 
ing  :  "I,  A.  B.  d  oapprove  of  the  doctrine  and  worship  of  the 
Church  of  England  as  containing  all  things  necessary  to  sal- 
vation, and  I  submit  to  the  government  thereof  by  law  esta- 
blished."   And  be  it  further  enacted  by  the  authority  afore- 
said, that  in  order  to  the  being  collated  or  instituted  into  25 
any  benefice  or  promotion,  no  more  nor  other  oaths  shall  be 
required  to  be  taken  by  any  person  than  only  the  oaths  of 
fidelity  mentioned  in  the  late  statute  made  in  the  first  year  of 
the  reign  of  king  "William  and  queen  Wary,  entituled  "  An 
act  for  removing  or  preventing  all  questions  or  disputes  con-  30 
cerning  the  assembling  or  sitting  of  this  present  parliament," 
and  also  the  oath  of  simony,  any  statute  or  canon  to  the  con- 
trary notwithstanding. 

And  be  it  further  enacted  by  the  authority  aforesaid,  that 
the  two  declarations  aforesaid  shall  be  made  and  subscribed,  35 


chapter  x.]       Ms  majesty's  protestant  subjects.  457 

and  the  said  oaths  of  fidelity  taken  in  the  presence  of  the 
bishop  or  his  chancellor,  or  the  guardian  of  the  spiritualities, 
by  every  person  who  is  to  receive  any  holy  orders,  or  that  is 
to  have  a  license  to  preach  any  lecture,  or  that  is  to  be  col- 
5  lated  or  instituted  into  any  benefice,  or  that  is  to  be  admitted 
into  any  ecclesiastical  dignity  or  promotion,  before  such  his 
ordination,  licensing,  collation,  institution,  or  admission. 

And  be  it  further  enacted,  that  every  person  that  shall 
have  from  henceforward,  or  take  any  degree  in  either  of  the 

10  universities,  or  any  fellowship,  headship,  or  professor's  place 
in  the  same,  shall  before  his  admission  to  that  degree  or  fel- 
lowship, or  headship,  or  professor's  place,  subscribe  the  afore- 
said declarations,  and  take  the  said  oaths  of  fidelity  in  the 
presence  of  the  vice-chancellor  or  his  deputy :  and  every  per- 

15  son,  likewise,  that  shall  be  admitted  master  of  any  free-school 
shall  make  the  said  declaration  and  take  the  said  oaths  in 
the  presence  of  the  bishop  or  chancellor  of  the  diocese. 

And  be  it  further  enacted,  that  the  making  and  subscrib- 
ing the  said  declarations,  and  taking  the  said  oaths  as  afore- 

20  said,  shall  be  as  sufficient  to  all  intents  and  purposes  aforesaid, 
as  if  the  parties  had  made  all  other  declarations  and  subscrip- 
tions, and  taken  all  other  oaths  which  they  should  have  taken 
by  virtue  of  any  law,  statute,  or  canon  whatsoever. 

And  be  it  further  enacted  by  the  authority  aforesaid,  that 

25  from  henceforth  no  minister  shall  be  obliged  to  wear  a  sur- 
plice in  the  time  of  reading  prayers,  or  performing  any  other 
religious  office,  except  only  in  the  king's  chapels,  and  in  all 
cathedral  and  collegiate  churches  and  chapels  in  this  realm  of 
England  and  dominion  of  Wales. 

30-  And  be  it  further  enacted  by  the  authority  aforesaid,  that 
no  minister  shall  henceforward  be  obliged  to  use  the  sign  of 
the  cross  in  baptism,  nor  any  parent  obliged  to  have  his  child 
christened  by  the  minister  of  the  parish,  if  the  said  minister 
will  not  use  or  omit  the  sign  of  the  cross  according  to  the  de- 

35  sire  of  the  parent,  who  in  that  case  may  procure  some  other 
minister  to  do  it. 

And  be  it  further  enacted  by  the  authority  aforesaid,  that 
no  minister  or  ecclesiastical  person  shall  oblige  any  body  to 


458 


An  act  for  uniting  fyc. 


[documents. 


find  godfathers  for  any  child  to  be  baptised  so  long  as  the 
parent  or  parents  be  there  to  fill  their  place. 

And  be  it  further  enacted  by  the  authority  aforesaid,  that 
no  minister  who  shall  officiate  in  the  administration  of  the 
sacrament  of  the  Lord's  supper,  shall  deny  or  refuse  it  to  5 
any  person  that  desires  to  be  admitted  to  the  same,  although 
such  person  shall  not  receive  it  kneeling. 

And  be  it  further  enacted  by  the  authority  aforesaid,  that 
no  minister  ordained  only  by  presbyters  since  the  year  of  our 
Lord  1660,  shall  be  admitted  to  any  benefice  or  promotion  10 
unless  he  receive  a  second  imposition  of  hands  from  some 
bishop,  to  recommend  him  to  the  grace  of  God  for  the  work 
or  exercise  of  his  office,  in  the  place  or  charge  unto  which  he 
is  called  ;  and  the  bishop  shall  frame  his  words  and  testimo- 
nial accordingly,  to  the  mutual  satisfaction  of  himself  and  the  15 
ordained,  till  a  form  on  purpose  be  by  a  convocation  and  a 
law  established. 

And  forasmuch  as  the  excellent  government  of  the  church 
by  bishops,  as  it  was  reformed  and  established  in  Edward  the 
Sixth  and  queen  Elizabeth's  days,  is  to  be  still  upheld,  and 
several  things  in  regard  to  the  books  of  the  liturgy,  and  of  20 
ordering  priests  and  deacons,  and  consecrating  bishops,  and 
of  the  ecclesiastical  constitutions  or  canons,  and  in  regard  to 
the  exercise  of  discipline  and  otherwise,  do  require  redress, 
reduction,  or  improvement,  in  order  whereunto  it  pleased 
king  William  and  queen  Mary  to  grant  a  commission  to  25 
thirty  persons,  bishops,  deans,  and  doctors  of  the  church,  who 
made  some  good  progress  therein :  Be  it  further  enacted  by 
the  authority  aforesaid,  that  those  commissioners  shall  be 
filled  up,  and  hereby  further  authorized  and  required  to  pro- 
ceed to  the  perfecting  that  work,  and  to  add  what  they  think  3° 
else  needful,  to  the  end  that  whatsoever  is  wanting  in  this 
act  for  the  further  satisfaction  of  the  dissenter  may  be  sup- 
plied by  them,  and  then  present  what  is  done  to  his  majesty 
to  be  communicated  to  a  convocation  and  a  parliament,  when 
and  how  he  shall  think  meet,  according  to  his  most  excellent  35 
wisdom. 


CONCLUSION. 


THE  commission  issued  by  king  William  is  the  last 
attempt  made  by  authority  for  the  revision  of  the 
liturgy.  But  though  so  completely  frustrated  in  that 
memorable  case,  the  project  has  at  all  subsequent  pe- 
sriods  met  with  supporters  among  the  sanguine,  the 
anxious,  and  the  intemperate ;  and  in  one  instance,  if 
not  in  others,  has  been  brought  distinctly  before  the 
governors  of  the  church  for  their  consideration.  Arch- 
bishop Cornwallis  was  petitioned  in  the  year  1772  by 
io  several  clergymen*,  some  of  whom  afterwards  obtained 
high  stations  in  the  church,  to  sanction  a  review  of  the 
liturgy  and  articles,  with  a  request  "  that  their  wishes 
might  be  signified  to  the  rest  of  the  bishops  that  every 
thing  might  be  done,  which  could  be  prudently  and 
15  safely  done,  to  promote  those  important  and  salutary 
purposes."  The  archbishop's  answer  given  on  the  11th 
of  February,  1773,  was  in  the  following  words:  "I 

a  Among  the  petitioners  were  Drs.  Porteus,  Yorke,  and  Percy, 
afterwards  bishops  of  London,  Ely,  and  Dromore.    See  Hodgson's 

20 Life  of  Bishop  Porteus,  p.  38.  In  the  British  Museum  is  a  Col- 
lection of  volumes,  39  in  number,  bequeathed  to  it  in  the  year  1766 
by  a  Bedfordshire  clergyman  of  the  name  of  Jones,  which  contain 
the  most  copious  materials  for  a  revision  of  the  liturgy,  and  illustrate 
at  the  same  time  the  boundless  extravagance  to  which  a  love  of 

25  alterations  is  sometimes  carried.  (Addit.  MSS.  5368 — 5407.) 


460 


Conclusion. 


have  consulted  severally  my  brethren  the  bishops ;  and 
it  is  the  opinion  of  the  bench  in  general,  that  nothing- 
can  in  prudence  be  done  in  the  matter  that  has  been 
submitted  to  their  consideration." 

To  obtain  then  from  this  history  of  conferences  such  5 
practical  instruction  as  may  direct  us  in  our  proceed- 
ings for  the  future,  it  may  be  well  to  consider,  as  the 
conclusion  of  the  whole  subject,  whether  it  is  necessary 
or  desirable  to  make  any  further  attempt  at  revising 
the  Book  of  Common  Prayer.    It  may  readily  beio 
granted  that  there  are  regulations,  as  to  the  conduct- 
ing of  the  services,  which  might  be  improved,  and 
words  and  phrases  in  the  services  themselves,  which 
when  addressed  to  modern  ears,  require  to  be  ex- 
plained.   To  use  the  language  of  a  living  prelate,  15 
whose  authority  rests  upon  his  personal  qualifications, 
no  less  than  upon  his  exalted  station ;  "  lapse  of  time 
has  rendered  some  phrases  obsolete,  or  strange,  or  im- 
proper: condemnation  of  heretical  opinions  may  have 
been  expressed  in  stronger  terms  than  is  necessary  or  20 
convenient :  the  selection  of  lessons  might  certainly  be 
improved,  and  better  adapted  to  the  customary  times 
of  attendance  on  public  worship.    Above  all  it  would 
seem  productive  of  many  advantages  if  the  limits  of 
that  discretion,  already  given  to  the  officiating  minister  25 
in  certain  parts  of  the  service,  were  extended,  subject 
only  to  the  interference  of  canonical  advice  and  au- 
thority, whenever  it  might  be  thought  expedient  to 
check  too  great  a  latitude b." 

Now  in  a  liturgy,  the  component  parts  of  which  30 
may  be  considered  as  coeval  with  the  first  ages  of 
Christianity,  and  as  having  met  with  general  acceptance 

b  Charge  delivered  in  the  diocese  of  Llandaff  in  the  year  1833. 
p.  27. 


Conclusion. 


and  veneration  at  all  subsequent  periods,  the  necessity 
for  a  revision  cannot  seriously  be  entertained,  except 
on  one  extreme  and  extravagant  supposition.  It  cannot 
be  entertained  on  any  consideration  of  the  liturgy  in 
5  itself,  but  solely  on  the  supposition,  that  the  people, 
for  whose  use  it  is  designed,  and  on  whose  judgment, 
humanly  speaking,  its  fate  is  to  depend,  have  so  far 
receded  from  its  confession  of  faith,  or  tone  of  devotion, 
as  to  find  it  discordant  and  irreconcilable  with  their 

10  sentiments.  But  such  a  supposition  it  would  be  irrele- 
vant and  unprofitable  to  discuss. 

To  the  further  question  whether  a  revision  is  desir- 
able, an  answer  must  be  sought  not  so  much  from  the 
general  principles  of  a  ritual,  or  the  wants  of  a  mixed 

15  congregation,  as  from  the  practical  difficulties  inse- 
parable from  such  an  undertaking.  The  change  must 
be  made,  if  at  all,  by  means  of  three  distinct  assem- 
blies, a  commission,  a  convocation,  and  a  parliament, 
their  united  concurrence  being  indispensable,  although 

20  the  approbation  of  any  one  of  them  would  seem  to  be 
almost  unattainable.  Suppose  a  commission  to  have 
met,  and  to  consist  of  divines  selected  partly  from  the 
stations  they  occupied,  and  partly  from  their  known 
approval,  in  general  terras,  of  the  projected  measure. 

25  It  is  highly  improbable  that  they  would  adopt  any 
given  amount  of  alterations,  without  a  conviction  on 
the  part  of  some,  that  more  concessions  were  required, 
and  of  others,  that  too  many  had  been  granted  already : 
it  is  certain  that  before  they  had  reached  that  point  in 

30  their  progress,  they  would  have  met  with  questions 
involving  cases  of  conscience,  and  articles  of  faith, 
and  would  not  have  been  able  to  solve  them  without 
differences  of  opinion  on  matters  essential.  But  suppose 
that  by  the  careful  selection  of  the  commissioners,  or 


462 


Conclusion. 


by  their  extraordinary  forbearance,  these  first  diffi- 
culties are  surmounted,  and  the  proposition,  drawn  out 
and  matured,  is  ready  to  be  laid  before  the  two  houses 
of  convocation.  That  body  is  not  merely  in  the  probable 
character  of  its  individual  members,  but  still  more  in  5  I 
its  corporate  nature  and  constitution,  opposed  to  such 
a  change,  and  morally  incapable  of  consenting  to  it. 
But  suppose  again  by  some  remarkable  coincidence, 
these  further  obstacles  are  overcome,  and  a  schedule 
of  alterations  has  been  adopted  by  the  representatives  ic 
of  the  clergy.  Then  succeeds  a  parliament,  not  follow- 
ing the  precedent  of  former  times,  and  giving  their 
sanction  to  the  projected  changes  without  examination, 
but  submitting  probably  every  point  to  discussion,  and 
deciding  on  principles  entirely  different  from  those  of  15 
the  two  assemblies  that  had  preceded  them.  Forthwith 
arise  inquiries  as  to  the  nature  and  extent  of  the 
powers  of  convocations ;  dissertations  on  the  alliance 
between  the  church  and  the  state ;  assertions  of  sove- 
reignty on  the  one  side,  and  of  divine  authority  on  20  ; 
the  other;  inquiries  running  back  into  the  remotest 
periods  of  constitutional  history,  and  losing  themselves 
in  the  wide  ocean  of  absolute  rights.  And  if  the 
foresight  of  all,  or  any,  of  these  confusions  were  not 
sufficient  to  deter  reasonable  men  from  calling  them  25 
out  of  chaos,  there  must  still  be  obtained  a  combination 
of  external  circumstances,  such  as  it  would  be  matter 
for  surprise  to  find  singly  even  in  tranquil  times,  but 
to  find  them  all  concurring  at  one  period,  and  that  too 
a  period  of  great  excitement,  would  surpass  the  boldest  30 
flights  of  rational  speculation.  There  must  still  be 
a  combination  of  such  circumstances,  as  a  church 
possessed  of  power  but  willing  to  relinquish  it,  an  ag- 
gregation of  dissenters  harmonious  among  themselves, 


Conclusion. 


and  with  feelings  of  respect  and  deference  towards 
churchmen,  a  large  mass  of  spectators  looking  calmly 
on  the  progress  of  change,  without  accelerating  or  dis- 
turbing- it,  and  lastly  a  paternal  government  seeking 
5  only  the  moral  welfare  of  the  people,  and  laying  aside 
all  views  of  party  or  personal  aggrandisement. 

It  would  scarcely  be  possible  to  imagine  occasions 
more  favourable  for  such  an  undertaking  than  the 
times  of  the  restoration  and  the  revolution,  when  the 

o  io  church,  the  dissenters,  and  the  government  might  be 
expected  to  concur  in  promoting  some  scheme  of  com- 
prehension. And  yet,  in  both  those  instances,  there 
were  many  essential  differences  never  fully  developed, 
that  would,  by  their  emergence,  have  prevented  a  coa- 

5  islition,  even  had  not  the  plan  suffered  shipwreck  in  the 
outset,  on  such  unforeseen  and  incidental  dangers  as 
the  predominance  of  a  few  impracticable  dissenters  in 
the  one  instance,  and  the  intervention  of  the  non-jurors 
in  the  other. 

a  20  Let  it  be  remembered,  also,  on  the  part  of  noncon- 
formists, that  whenever  objection  is  made  against  any 
expressions  as  ambiguous  or  indefinite,  other  parties,  of 
different  and  even  opposite  opinions,  will  be  as  ready 
as  they  themselves  are,  to  offer  amendments.    In  such 

-  25  a  case,  the  result  will  probably  be  that  phrases,  which 
had  previously  afforded  a  common  shelter  to  both,  will 
be  made  precise  and  contracted  in  accordance  with  the 
wishes  of  the  more  rigid  interpreters.  Let  it  be  re- 
membered that  if  one  party  complain  of  a  strict  ad- 

,  3oherence  to  forms  and  a  tendency  towards  superstition, 
another  party,  more  compact,  more  learned  and  more 
resolute,  may  call  for  the  restoration0  of  prayers  and 

c  See  the  two  Liturgies  of  King  Edward  VI.  compared.  Pref. 
p.  xxxv. 


461 


Conclusion. 


usages,  which  once  found  a  place  in  the  liturgy,  and 
were  removed  by  the  fathers  of  the  reformation  as  too 
nearly  allied  to  Romanism.  It  is  the  natural  progress  of 
controversy,  the  numbers  of  a  party  going  on  inversely 
with  the  refinement  of  opinion,  that  discussion  begets 
distinction,  and  distinction  is  followed  by  exclusion. 

The  revision  of  king  Charles  II,  memorable  as  a 
passage  of  history,  is  no  less  instructive  as  an  example. 
Beginning  in  a  sense  of  thankfulness  that  the  times  of 
trouble  were  at  an  end,  in  a  generous  spirit  of  forgive-  * 
ness  for  past  sufferings,  and  in  a  prevailing  disposition 
to  renounce  private  interests  and  to  include  all  reason- 
able worshippers  within  one  common  ritual,  it  termi 
nated  in  a  stricter  interpretation  of  religious  faith,  i 
more  rigorous  requirements  of  ecclesiastical  disciplin 
and  in  an  increased  amount  of  civil  disabilities.  And  thu 
result  was  probably  warranted,  and  certainly  excusable, 
under  the  peculiar  aspect  of  the  times;  but  it  was 
owing  in  a  great  degree  to  the  rash  and  intemperate 
proceedings  of  the  nonconformists,  who  had  caused  the  2 
floodgates  of  inquiry  to  be  thrown  open,  and  were  the 
first  to  be  carried  away  by  the  torrent. 


THE  END. 


